Download Allegories of Farming from Greece and Rome: Philosophical by Leah Kronenberg PDF

By Leah Kronenberg

During this publication Professor Kronenberg exhibits that Xenophon's Oeconomicus, Varro's De Re Rustica and Virgil's Georgics will not be easily works on farming yet belong to a convention of philosophical satire which makes use of allegory and irony to question the that means of morality. those works metaphorically attach farming and its similar arts to political lifestyles; yet rather than providing farming in its conventional guise as a good image, they use it to version the deficiencies of the energetic existence, which in flip is juxtaposed to a well-liked contemplative lifestyle. even if those 3 texts will not be often handled jointly, this booklet convincingly connects them with an unique and provocative interpretation in their allegorical use of farming. It additionally fills an immense hole in our figuring out of the literary impacts at the Georgics through exhibiting that it truly is formed not only through its poetic predecessors yet by way of philosophical discussion.

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Extra info for Allegories of Farming from Greece and Rome: Philosophical Satire in Xenophon, Varro, and Virgil

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At the same time, reading ironically has been called the essence of literary criticism. See Colebrook (2004) 5: “This process of ironic re-reading, where we dare to imagine a text as somehow meaning something other than what it explicitly says, characterises much of what counts as literary criticism. 66 Thus, there is frequently no consensus on whether a work is ironic or not, and, as Colebrook (2004) notes, “even the most ‘obvious’ ironies bear the possibility of not being read, and they do so precisely because of the contextual nature of irony” (12).

On the fear of persecution, see Strauss (1952). Cf. also Griffin (1994) 139: “If open challenge to orthodoxy is freely permitted, then writers will take the most direct route and debate the ideas and characters of political leaders openly in newspapers, protected by guarantees of free speech . . ” On the educational motivation of Platonic irony, in particular, see Griswold (2002b). On the aesthetic value placed on subtle irony, see Hutcheon [1985]/(2000) 54 and (1995) 151–52. ”68 I approach my own ironic readings of Xenophon, Varro, and Virgil duly cautioned by these warnings about the shaky interpretive ground associated with trying to prove a text is ironic and accepting of the fact that not all readers will be convinced.

Stevens (1994) 235–36: “Socrates is using the topic of estate management to teach Critoboulus about friendship. . 84 82 83 84 For bibliography and summary of how farming has been interpreted in the Georgics, see Spurr (1986) 164–65, Nelson (1998) xi, 172–73 (n. 5 and n. 6), Volk (2002) 120–21, and Doody (2007) 180–83. Christmann (1982), Spurr (1986), and Doody (2007) emphasize that Virgil was considered an agricultural authority in the early reception of his work, especially by Pliny and Columella, and that agriculture in a literal sense was a real concern of Virgil.

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