A leading intellectual in France, where he is best known for his study of aristocratic power in ancient Greece and Rome, Lepain et Ie cirque, he is an editor of and contributor toA History of Private Life. His Roman Erotic Elegy:
Additional Information In lieu of an abstract, here is a brief excerpt of the content: On the final page of his essay Veyne responds to his tide's question, '"But of course they believed in their myths! According to Veyne the Greeks, like us, were able both to believe and to disbelieve aspects of their myths.
Veyne begins his book with some hard-headed analyses of ancient historiography. He dwells mosdy on Pausanias, but uses various historians' statements on credulity to establish the idea that ancient historians are litde concerned with the accuracy of their sources.
Veyne asserts that the historian's phrase "it is said" may automatically mean "it is true," given a certain understanding of truth. On the other hand, both Pausanias and Herodotus make curious statements which suggest their incredulity of the very stories they relate.
Veyne understands from the tension between credulity and incredulity that the nature of ancient belief was complex and dynamic. From this notion of Greek credulity Veyne develops his own ideas about the nature of truth. He is thus able, by the end ofthe essay, to affirm that our own varieties ofbeliefresemble those ofthe Greeks precisely because truth is, and always was, "plural and analogical" p.
But are the statements of these ancient historians valid grounds for an understanding of the nature of ancient mythological belief? In the jump from historiography to theory of myth, Veyne has depended more upon his own notions of the plural nature of truth than he has on ancient evidence for the nature of mythological belief.
This book is not about Pausanias, or anything else in antiquity. The author really wants to talk about the "plural and analogical" p. He has used his own understanding of the nature of truth to argue for an ancient simUarity between historical and mythological credulity.
So too does Veyne feel that his own notions of truth are more important than the precise analysis of ancient historiography and mythography. And, like the ancient historians whom he discusses, Veyne does not feel compeUed to cite his authorities with any rigor.
There are at least twenty-four instances in which Veyne faUs to give an adequate reference for a quotation or discussion ofanother author's work. By the time we have reached the final chapter we have whoUy lost Pausanias and ancient thought. The Reviews argument and its language have become quite vague: At each moment, nothing exists or acts outside these palaces of the imagination.
These palaces are not buUt in space, then.VeynePaul: Did the Greeks Believe in their Myths? An Essay on the Constitutive Imagination (Translated by Paula Wissing from the original French edition). Did the Greeks Believe in Their Myths? An Essay on the Constitutive Imagination (review) Dana L.
Burgess Philosophy and Literature, Volume 13, Number 1, April , pp. Believe constitutive did essay greek imagination in myth their. Believe constitutive did essay greek imagination in myth their. 4 stars based on 32 reviews kaja-net.com Essay.
Self dissertation soleco lessay faire. The Believe constitutive did essay greek imagination in myth their. Did the Greeks Believe in Their Myths? An Essay on the Constitutive Imagination Paul Veyne Translated by Paula Wissing The University of Chicago Press Chicago and London DID THE GREEKS BELIEVE .
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