In contemporary Western moral philosophy literature that discusses the Chinese ethical tradition, it is a commonplace practice to use the Chinese term daode 道德 as a technical translation of the English term moral. The present study provides some empirical evidence showing a discrepancy between the terms moral and daode. There is a much more pronounced difference between prototypically immoral and prototypically uncultured behaviors in English (USA) than between prototypically bu daode 不道德 and prototypically bu wenming 不文明 behaviors in Mandarin Chinese (...) (Mainland China). If the Western concept of immorality is defined in contraposition to things that are matters of etiquette or conventional norms and thus tied to a more or less tangible moral / conventional distinction, then we are dealing with a different structure in Mandarin Chinese – the prototypically bu daode and bu wenming behaviors seem to largely overlap. We also discuss whether bu lunli 不倫理 and bu hefa 不合法 can be considered adequate candidates for translation of immorality and we answer in the negative. (shrink)
The processes of post-socialist transformation, especially large-scale migration from Eastern Europe to the Western hemisphere, are creating an ‘expansion of space’ from the local to the supra-local. This process involves the expansion of personal-, familial- and friendship-based networking practices which acquire significance as transnational mobile livelihoods and as significant dimensions of urban dynamics in global cities like Chicago. What are the networks, attachments and social bonds of Eastern European migrants in Chicago? Ethnographic fieldwork conducted in Chicago in 2013 among recent (...) Lithuanian immigrants brought out the importance of a cultural identity of East European-ness involving contested loyalties and limited integration. While living locally, Lithuanian immigrants are expected both to be bound to the ethnic community and to be immersed in the multicultural life-style of the mega city. However the research has shown that livelihoods and social relations among ‘one’s own people’ are invo... (shrink)
The Flavian writers of epic verse took their business seriously enough and seldom permitted themselves anything that might pass for an allusion to contemporary events: so much so that only an ingenuity that runs a risk of being perverse can wrest from them much more than what they have themselves chosen to say in their dedications or invocations. Where the man survived to complete and edit his work, such a dedication, the last thing to be written, more or less bears (...) on its face the date of publication. The proem of the Thebaïs of Statius and the ‘Flavian Panegyric,’ which Silius Italicus inserted in the third book of his Punica thus reveal, to within a year, when the whole of the one and a portion of the other were given to the world, viz. in 91–2 and in 92–3 respectively. With an unfinished work the case is different; indeed, the very presence of that panegyric might sufficeto prove that though Silius had reached the end, in a fashion, when he finished his seventeenth book, he did not truly complete his poem or himself publish it as a whole. In order to determine at what date he got as far with his poem as he ever did, some other source of information is therefore desirable. Similarly with the Argonautica. Valerius Flaccus does not appear to have composed any more than the eight books that have come down to us, nor is he known to have published any part of them save, if at all, by recitation. It is for this reason that the proem, with its invocation of Vespasian, to all appearance as still living, has always been taken to be, not a later insertion, but an integral part of the first book, and thus a clear indication of the date at which Valerius began his task. (shrink)
‘He was of Rutulian blood, born of a Saguntine mother; but he had Greek blood too, and by his two parents he combined the seed of Italy with that of Dulichium’. So Duff, and Ruperti's ‘Murrus matre Graia et patre Romano progenitus’ is not the whole story. To Silius Saguntine = Greek because, as Duff says, ‘men of Zacynthos had taken part in founding Saguntum’. prole = ‘with his children’—van Veen's Itala may well be right.
The list of Italian forces1 with which Virgil concluded Aeneid 7 was a piece of the ‘machinery’ of epic, that is to say an expected part of the content of an epic poem, established by Homer and expected of his successors; cf. Apollonius 1. 20–228, Silius 3. 222 f., Statius, Th. 4. 32 f., Milton, P.L. 1. 376 f. The straightforward enumeration of Homer was naturally appropriate in the Iliad both because oral technique sought this kind of directness and (...) because of the immediate relationship of the subject-matter to a heroic community. But Virgil was well aware that the Homeric manner would not fit satisfactorily into the sophisticated and elaborate structure of literary and contemplative epic. Two essential requirements had to be met in the transplanting of such ‘machinery’ into a new milieu. The first was one of function: the piece should blend with the whole intricate pattern of theme and tone which a poem like the Aeneid possesses. The second was one of structure: it must possess within itself artistic symmetries and designs of a carefully organized kind. (shrink)
It used to be thought that, just as word-initialfl… and fr… behaved likepl…, pr…, tr…, etc., in not producing a long syllable when following a word-final short vowel, just so word-internal …fl… and …fr… allowed both the short and, except for the pre-classical scenic poets, the long scansion. It was implied that these clusters oscillated with the same degree of freedom which is the well-known characteristic of the stop-and-liquid clusters. The difficulty is, of course, that evidence can be no more (...) than minimal since in truly Latin material f occurs only at the beginning of words or after a compounding seam. In fact, the argument, explicit or implicit, has turned on Horace, Sat. 1.2.98: custodes lectica ceniflones parasitae; Horace, Sat. 2.2.131: ilium aut nequities aut uafri inscitia iuris; Ov. Ars 3.332: cuiue pater uafri luditur arte Getae; Martial 6.64.26: stigmata nec uafra delebit Cinnamus arte; 12.66.3: arte sed emptorem uafra corrumpis Amoene; Phaedrus 2.6.14: inducta uafris aquila monitis paruit; Silius 8.566: et quos aut Rufrae quos aut Aesernia quosue, and Martial 4.71.1: quaero diu totam Safroni Rufe per urbem. (shrink)