donna shalev
i teach greek and latin language and literature at the classics dept. at hebrew u, and i research a variety of aspects of syntax, phraseology, style, motifs, structure, modes of representation, generic conventions, and speech act theory in the greek, latin and arabic literary traditions and different forms of their nachleben. the dialogue technique, and modes of discourse in dramatic, narrative, philosophical, and medical texts in these traditions are questions which currently and perennially preoccupy me.
when i am not teaching or doing research, i enjoy reading belles lettres, listening to music, and learning about art. my favorite author of belles lettres is plato.
when i am not teaching or doing research, i enjoy reading belles lettres, listening to music, and learning about art. my favorite author of belles lettres is plato.
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academic bio by donna shalev
Papers by donna shalev
the construction of oratio obliqua in various literary genres of Classical Greek (with a particular focus on
dialogue texts of dramatic authors and Plato, as well as some evidence from Homer and Herodotus), through
frame verbs and expressions, complementizers and content clauses. Around the core of the study, a
descriptive account of an exhaustive examination of the complementizers ὅτι and ὡς in Plato’s Republic
and Apology, I describe the combinability with neutral and non-neutral frame verbs of verba dicendi,
affectuum, and other verbs and nominal expressions used in these capacities, and correlatives in the framing
expressions, within a consideration of scales of subjectivity, commitment, irony, and other semantic as well
as specific contextual motifs and topoi, and also some mention of a consideration apart, the differential uses
in this corpus of ὅτι and ὡς and the reliability and precision of wording in quotations from texts and
imaginary quotations in oratio obliqua – and recta (e.g. with ὅτι recitativum). Topics integrated into the
exhaustive study of these two works by Plato are those treated preliminarily in section 1 (e.g. constructions
shared by interlocutors, syntactic partition and integration between frame and content), in section 2 (e.g.
ὅτι and ὡς and the notion of “subjectivity” vs. other more nuanced notions and criteria), in 3 (e.g.
“subjective” ὅτι in Sophocles, Menander and other authors, differential factors such as hiatus, or lexical
distinctions in the framing expression signified by choice of complementizer). The article closes with an
account of previous research and some further observations of the terminology and ancient conceptions of
linguistic signs and framing of oratio obliqua in transition from oratio recta to oratio obliqua.
I analyse the configuration's division into turns-at-talk; examine it vis-à-vis definitions and descriptions of χρεῖαι in progymnasmatic literature; explore the interplay between oratio recta and oratio obliqua in this construction; and briefly touch on the ancient definitions of 'speech' and 'action' χρεῖαι in relation to χρεῖαι attested in ancient authors, and in relation to perspectives on the paramaters of discourse and action.
The text of the Rhetoric and its versions under examination involve manuscript discrepancies, language change (over time and place) with accompanying grammatical constraints, and transformed cultural setting: in particular, I engage with Gutas' interesting questions of format in the transfer of Wisdom Literature from Greek into Arabic, as well as the role of Isḥāq ibn Ḥunayn as an agent of the diffusion of Wisdom Literature in the Arab tradition. I relate this role of Isḥāq ibn Ḥunayn with his role as the translator of Aristotle's Rhetoric, in my assessment of the reconfiguration of the χρεία in his Arabic translation of this passage.
I end the paper with a closer look at the non-chreiodic Socrates-Meletus encounter in Plato Apology, suggest context and meaning to a puzzling crux in the Arabic translation of one of Meletus' turns at talk in Aristotle's chreiodic version of the encounter.
Keywords: Ḥunayn b. Isḥāq, Salāmān and Absāl, muḍṭariban maǧnūnan, popular literature, Greek, displaced erotic wording
"""""
the construction of oratio obliqua in various literary genres of Classical Greek (with a particular focus on
dialogue texts of dramatic authors and Plato, as well as some evidence from Homer and Herodotus), through
frame verbs and expressions, complementizers and content clauses. Around the core of the study, a
descriptive account of an exhaustive examination of the complementizers ὅτι and ὡς in Plato’s Republic
and Apology, I describe the combinability with neutral and non-neutral frame verbs of verba dicendi,
affectuum, and other verbs and nominal expressions used in these capacities, and correlatives in the framing
expressions, within a consideration of scales of subjectivity, commitment, irony, and other semantic as well
as specific contextual motifs and topoi, and also some mention of a consideration apart, the differential uses
in this corpus of ὅτι and ὡς and the reliability and precision of wording in quotations from texts and
imaginary quotations in oratio obliqua – and recta (e.g. with ὅτι recitativum). Topics integrated into the
exhaustive study of these two works by Plato are those treated preliminarily in section 1 (e.g. constructions
shared by interlocutors, syntactic partition and integration between frame and content), in section 2 (e.g.
ὅτι and ὡς and the notion of “subjectivity” vs. other more nuanced notions and criteria), in 3 (e.g.
“subjective” ὅτι in Sophocles, Menander and other authors, differential factors such as hiatus, or lexical
distinctions in the framing expression signified by choice of complementizer). The article closes with an
account of previous research and some further observations of the terminology and ancient conceptions of
linguistic signs and framing of oratio obliqua in transition from oratio recta to oratio obliqua.
I analyse the configuration's division into turns-at-talk; examine it vis-à-vis definitions and descriptions of χρεῖαι in progymnasmatic literature; explore the interplay between oratio recta and oratio obliqua in this construction; and briefly touch on the ancient definitions of 'speech' and 'action' χρεῖαι in relation to χρεῖαι attested in ancient authors, and in relation to perspectives on the paramaters of discourse and action.
The text of the Rhetoric and its versions under examination involve manuscript discrepancies, language change (over time and place) with accompanying grammatical constraints, and transformed cultural setting: in particular, I engage with Gutas' interesting questions of format in the transfer of Wisdom Literature from Greek into Arabic, as well as the role of Isḥāq ibn Ḥunayn as an agent of the diffusion of Wisdom Literature in the Arab tradition. I relate this role of Isḥāq ibn Ḥunayn with his role as the translator of Aristotle's Rhetoric, in my assessment of the reconfiguration of the χρεία in his Arabic translation of this passage.
I end the paper with a closer look at the non-chreiodic Socrates-Meletus encounter in Plato Apology, suggest context and meaning to a puzzling crux in the Arabic translation of one of Meletus' turns at talk in Aristotle's chreiodic version of the encounter.
Keywords: Ḥunayn b. Isḥāq, Salāmān and Absāl, muḍṭariban maǧnūnan, popular literature, Greek, displaced erotic wording
"""""
I am delighted to invite you to the International Workshop "Judaeo-Iranian Intellectual Landscapes and Beyond: Cultural History of Jewish Communities Across the Centuries" run by my colleague Dr. Julia Rubanovich.
The Workshop will take place on July 9-10, 2024, at the Israel Institute for Advanced Studies (IIAS), The Hebrew University of Jerusalem, both in person and via Zoom.
Attached, please find the program and the general announcement on behalf of the IIAS (with the embedded registration link), and then the program.
To join, please register for either in person or online attendance via the link in the attached announcement or here: https://iias.huji.ac.il/RG_Conference_Jud%C3%A6o-Iranian_Registration
https://www.pizzaexpresslive.com/whats-on/ann-liebeck-locked-down-sonnets
more info www.bit.ly/SonnetsAnn
languages. Visuals, on the other hand, must
commit. The ATLOMY Project is a multidimensional
comparison of ancient texts, which
gets us closer to grasping what the ancients
meant, and how they understood what they saw.”
AND THE “PAST AND PAST PERFECT” RESEARCH GROUP
INVITE YOU TO A LECTURE BY Prof. Theo Van Lint "A Tale of Loss and Glory: The Life and Work of an 11th C. Armenian Polymath and Their Resonance Today".
ZOOM link: https://us02web.zoom.us/j/82092003449
העולם העתיק של יוון ורומא היו מהותיים לתגליותיו של פרויד בחיי הנפש. מושג הלא מודע קרם עור וגידים מתוך דיאלוג ממושך של פרויד עם המיתוס של אדיפוס והמחזה אדיפוס המלך של סופוקלס. כחוקרת תרבות יוון ורומא וספרות השוואתית אני שבה בהרצאה זו אל המושג הפרוידיאני של הלא מודע ואל המיתוס של אדיפוס כדי להציג פרשנות חדשה לממד הזמן בחוויה הנפשית-תרבותית. האם נוכל כיום לשחרר את אדיפוס מהקומפלקס המסורתי שלו ולהציע לו קריאה חדשה? המפתח לשאלה נמצא לדעתי בייחודיות של הזמן האדיפלי.
במסה ״הלא מודע״ משנת 1915 פרויד כותב כי ״אירועי מערכת הלא מודע אינם ערוכים לפי סדר של זמן, אין הם משתנים בחלוף הזמן, ובכלל אין להם שום זיקה לזמן.״ את הזיקה והצורך בזמן כרונולוגי והיסטורי מייחס פרויד למערכת המודע. היא זו שמכניסה את האירועים הנפשיים תחת סדר הזמנים. אם כן, איך מדובבים את הלא מודע בשפה התיאורטית? איך ניתן ליצור תיאוריה של הלא מודע מבלי ליפול אל לוגיקת הזמן הסדור של המודע? ומכיוון אחר, מה יכולה אי הרציפות של זמן הלא מודע ללמדנו על החוויה הנפשית ועל המרחב התרבותי? בשיחה עם חגי כנען נדבר על הרלוונטיות של מושג הלא מודע כיום ועל משמעות העבר עבור הזמן המודרני.
https://tau-ac-il.zoom.us/j/84736413582?pwd=enYxemdqV240amdyQUY5OGhLMjZGUT09
Meeting ID: 847 3641 3582
Passcode: 861419