Apresentação. Programa. Avaliação.

14 Setembro 2021, 17:00 • Rodrigo Furtado

1. Apresentação.
2. Programa.

1. Programa

1.     “Clássico”: problemas de definição.

‘The power of the “classical” does not spring, as is usually thought, from its relation to a real or imagined past, but from its relation to current social, political, and moral values that it helps to legitimate’ (Schein, 2007).

Leituras:

* Mary Beard, ‘Do Classics have a future?’ (2013).

* Seth L. Schein, ‘“Our debt to Greece and Rome”: canon, class and ideology’(2007).

* James I. Porter, ‘What is classical about “classical” antiquity? Eight propositions’ (2021).

 

2.    Wilamowitz vs Nietzsche: um debate sobre as Humanidades e os Estudos Clássicos.

‘I was a foolish lad and utterly blind to how pretentious my behavior looked. But I have no reasons for regret; […] [all] for the sake of my discipline, which I believed to be in danger’ (Willamowitz, 1929).

Leituras:

* James I. Porter, ‘“Don't quote me on that!”: Wilamowitz contra Nietzsche in 1872 and 1873’ (2011).

* William Calder III, ‘How did Ulrich von Wilamowitz-Moellendorff read a text?’ (1991).

* Albert Henrichs, ‘Nietzsche on Greek Tragedy and the tragic’ (2005).

 

3.     Os herdeiros de Wilamowitz e a ecdótica.

‘La critica testuale si distingue perciò da altri tipi de critica, come quella storica (que miraad accertare la veridicità del contenuto di um texto), o quella letteraria (che mira a valutare e interpretare um’opera nel contesto culturale in cui è stato scritta), ed è preliminare ad esse’ (Chiesa, 2002)

Leituras:

* Paolo Chiesa, Elementi di critica testuale, 11-33 (2002).

* Paolo Chiesa, Venticinque lezioni di filologia mediolatina, 220-36 (2016).

* L. D. Reynolds, ‘Livy’ (1983).

 

4.    Contextos ibéricos.

‘Merece la pena que prestemos de nuevo atención a este códice, porquesu historia aunque no pueda llegar a ser aclarada com exactitud, nos permitirá adelantarnos e no pocos aspectos poco conocidos de nestra antigua cultura (Díaz, 1983).

Leituras:

* M. C. Díaz y Díaz, ‘El codice ovetense del Escorial’ (1983).

* Paulo Farmhouse Alberto, ‘The textual tradition of the Carmen de uentis (AL 484): some preliminary conclusions with a new edition’ (2009).

* Rodrigo Furtado, ‘Writing history in Portugal up to 1200’ (2021).

 

5.     O futuro da filologia.

‘Nor should this be taken as blind resistance or hostility to theory, although it does imply a reasoned hostility to a certain type of theory. What I am really suggesting is that deconstruction is something “other” than philology, in that it denies prima facie that there is any truth in language, that things can be "known" about literary, so in a sense deflects even the attempt that is at the heart of philology’ (Thomas, 1990).

Leituras:

*  Richard F. Thomas, ‘Past and future in Classical Philology’ (1990).

* Sheldon Pollock, ‘Future philology? The fate of a soft science in a hard world’ (2009).

* Michael Silk, ‘Literary theory and the classics’ (2013).

 

 

6.    Clássicas e teoria(s) da literatura

A minimum of knowledge about the development, problems, and results of modern literary theory is necessary for classicists if they want to be able to communicate with members of the other disciplines, if they want to have a common language with the rest of the humanities (Schmitz, 2007).

Leituras:

* Martin G. Eisner, ‘The return to Philology and the future of Literary Criticism: reading the temporality of literature in Auerbach, Benjamin, and Dante’ (2011).

* Thomas A. Schmitz, Modern LiteraryTheory and Ancient Texts. An introduction, 1-16 (2007).

* Irene J. F De Jong, J. P. Sullivan, Modern critical theory and classical literature, 1-26 (1994).

 

7.    Estudos de Recepção.

One of the greatest ironies of classical studies is that they are themselves a form of reception studies, though professing classicists have been the last to acknowledge this. What is more, classical studies have long been predicated on the reception of the Greek and Roman past outside of Classics for their very own survival (Potter, 2008).

Leituras:

* Lorna Hardwick, ‘Postcolonial studies’ (2007).

* Felix Budelmann and Johannes Haubold, ‘Reception and tradition’ (2008).

* James I. Potter, ‘Reception studies: future prospects’ (2008).

 

8.    Feminismo e Queer Studies.

If we consider him to be ‘queer’ rather than incomprehensibly ‘ambiguous,’ her queer positionality might alleviate the prejudice surrounding the intersexual by providing the modern phenomenon with an ancient etiological myth (Zajko, 2009).

Leituras:

* Judith Hallett, ‘Feminist theory, historical periods, literary canons and the study of Greco-Roman Antiquity’ (1999).

* Vanda Zajko, ‘Listening with Ovid intersexuality, queer theory, and the myth of Hermaphroditus and Salmacis’ (2009).

* Alan Shapiro, ‘Alkibiades’ effeminacy and the androgyny of Dionysos’ (2015).

 

9.    Pós-colonialismo.

Finally a plea for the inclusivity of black classicism. As I argued above, William Sanders Scarborough did not take up Classics in order to establish an exclusive black classicism, but rather to prove the point that classicism was not white. Black classicism does not propose an either/or model for the classical tradition, but a both/and model: the tradition is stronger for its ability to appeal to different cultural traditions which are anyway profoundly interconnected (Greenwood, 2009).

 

Leituras:

* Emily Greenwood, ‘Re-rooting the Classical Tradition: new directions in Black Classicism’ (2009).

* Ian Moyer et all., ‘Introdution’, Classicisms in the black Atlantic (2020).

* Patrice Rankine, ‘The Classics, Race, and Community-Engaged or Public Scholarship’ (2019).

 

10. A reconfiguração da disciplina?

I will take the ontology that bids me not to locate myself outside of the history of imperial subjection and slave violence, but that enables me to assert myself within that history and I hope to honor that invitation to bring blood to all the shades and not really those whose biographies rise and fall between the covers of race oblivious and therefore race inactive histories of classical scholarship (Peralta, 2021).

Leituras:

* Dan-el Padilla Peralta, ‘The haunted house of Classics’ (2019)

   (https://www.youtube.com/watch?v=sqbJl71H1t0).

* Dona Zuckerberg, ‘How to save Western civilization?’ (2018).

* Kwame Anthony Appiah, ‘There is no such thing as Western Civilization’  (2018).

 

3. Avaliação

5 ensaios até 1500 palavras sobre 5 dos tópicos do Programa (5x15%).

 

1.º ensaio	entregar, por mail, até dia 3 de Outubro
2.º ensaio	entregar, por mail, até dia 24 de Outubro
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4.º ensaio	entregar, por mail, até dia 12 de Dezembro
5.º ensaio	entregar, por mail, até dia 30 de Dezembr0

 

 

 

1 ensaio sobre o canto 3 ou o canto 7 de Vergílio, Eneida, com tema à escolha (25%)

 

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