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Fw: CFP: Plato and Hesiod Conference

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  • Edward Moore
    ... From: Stephen Clark To: Sent: Tuesday, May 24, 2005 9:37 AM Subject: CFP: Plato and Hesiod
    Message 1 of 1 , May 24, 2005
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      ----- Original Message -----
      From: "Stephen Clark" <srlclark@...>
      To: <PHILOS-L@...>
      Sent: Tuesday, May 24, 2005 9:37 AM
      Subject: CFP: Plato and Hesiod Conference

      > ----- Forwarded message from Johannes Haubold
      <j.h.haubold@...> -----
      > Date: Tue, 24 May 2005 11:32:20 +0100
      > From: Johannes Haubold <j.h.haubold@...>
      > Reply-To: Johannes Haubold <j.h.haubold@...>
      > Subject: Plato and Hesiod Conference
      > To: CLASSICISTS@...
      > Plato and Hesiod
      > International Conference
      > University of Durham, 25-7 July 2006
      > Organisers: George Boys-Stones, Johannes Haubold
      > Invited speakers include: Andrea Capra (Milan), Dimitri El Murr (Paris),
      > Barbara Graziosi (Durham), Helen van Noorden (Cambridge), John Palmer
      > (Gainesville FL), Christopher Rowe (Durham) and David Sedley
      > (Cambridge).
      > Despite sounding the war-cry for the 'battle between poetry and
      > philosophy', it is widely recognised that Plato has a much more
      > complicated relationship with the poetic tradition. He is, of course,
      > keen to distance philosophy from Sophistic pedagogy, to which the study
      > of poetry was characteristically central; but at the same time he makes
      > it clear that his own work grows out of the work of his predecessors,
      > and is perhaps meant to be validated by his reception of it. Even
      > Plato's rejection of Homeric texts as appropriate for philosophical
      > instruction (Ion, Republic) needs to be read against his own
      > appropriation of Homer in passages such as (for example) the opening
      > sequence of the Protagoras with its invocation of the Nekuia.
      > But Homer was not the only poet with whom Plato engaged, and in this
      > conference we aim to help widen the perspective on the issue by looking
      > at Hesiod's presence in Plato's works. The reason for our interest in
      > Hesiod in particular is not just that, as the second poet of Greece, he
      > is the natural place to start thinking more broadly about Plato's
      > interaction with poets and poetry. It is also because, while Homer
      > dominated the curriculum as an object of study, Hesiod was himself more
      > obviously part of the didactic tradition against which Plato's works
      > would inevitably be read. So, while Hesiod is expelled along with Homer
      > from Plato's ideal state for his depiction of the gods, the Works and
      > Days nevertheless forms an important part of the background to Plato's
      > account of justice and polity in the Republic-and even provides the
      > basis for the 'noble fiction' at the root of its new mythology.
      > Likewise, the Theogony and the Catalogue of Women are variously invoked
      > by the cosmogony and anthropology of the Timaeus (the former notoriously
      > described by Timaeus himself as a 'myth'). By focusing on Plato's
      > engagement with Hesiod in these and other dialogues we are not only
      > hoping to understand better some central aspects of Platonic philosophy
      > but also to throw fresh light on the reception of Hesiod in the period
      > between the consolidation of the archaic canon and the advent of
      > Hellenistic poetry.
      > The topic we propose necessarily calls for an interdisciplinary
      > approach, and the conference will bring together specialists in Greek
      > literature, religion, education, and philosophy.
      > We invite papers that address the following issues:
      > 1. What is the extent and distribution of Plato's overt and implicit
      > allusion to Hesiod? Who is Plato's Hesiod? (What does he believe of
      > Hesiod's output, biography and purpose in writing?)
      > 2. How does Plato's view of Hesiod compare with the views of relevant
      > contemporaries and predecessors? To what extent does Hesiod provide the
      > occasion for debate with other thinkers who appeal to his texts (e.g.
      > the Sophists)?
      > 3. What can we learn from Plato's use of Hesiod about his view of
      > 'philosophy' vis-à-vis competing intellectual / didactic traditions?
      > 4. What impact does the status held by Hesiodic 'myth' as the common
      > intellectual property of Greek society have on the way in which Plato
      > constructs his own works?
      > 5. To what extent is Hesiod the implicit or explicit reference-point
      > thought about specific 'social' issues: justice, politics, religion?
      > 6. What implications does the identification of Hesiodic intertexts
      > for the interpretation of Platonic passages or dialogues in particular
      > cases?
      > Proposals for 30-minute papers should be sent to:
      > Johannes Haubold, Department of Classics and Ancient History,
      > University of Durham, 38 North Bailey, Durham, DH1 3EU
      > j.h.haubold@...
      > The closing date for the submission of proposals is 1 September 2005.
      > Messages to the list are archived at
      > http://listserv.liv.ac.uk/archives/classicists.html
      > ----- End forwarded message -----
      > Stephen Clark
      > Dept of Philosophy
      > University of Liverpool
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