Podcasts about bc athens

This is a teaser of the bonus episode, Miltiades found over on Patreon.Travel back in time to fifth century BC Athens, where the life of Miltiades—a man whose lineage was synonymous with both nobility and concern—takes center stage. From the influence of his uncle, Miltiades the Elder, to the Olympic chariot racing triumphs of his family, we explore the ascent and inevitable downfall of this enigmatic leader. As we weave through the tapestry of Miltiades' life, we're reminded of the fickleness of fame, especially in the volatile political climate of ancient Athens. It's a story rich with the spoils of victory and the shadows of disgrace—a true reflection of the tumultuous era that shaped it.If you would like to hear more and support the series click on the Patreon link at the bottom of the page or you can head to my website to discover other ways to support the series, HereISupport the show

At the beginning of the 6th century BC Athens was in crisis and by the end of it there was a new political system in place. In this episode I discuss the changes, characters and events which occured. Bizarre political campaigning, Spartans, tyrants and of course the new way of politics by the end of it all. It's an archaic rollercoaster ride! Episode notes (including transcription) on www.ancientblogger.com Music by Brakhage (Le Vrai Instrumental).

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Flavius Philostratus, (born AD 170—died c.245) was a Greek writer of Roman imperial times who studied at Athens and some time after AD 202 entered the circle of the philosophical Syrian empress of Rome, Julia Domna. On her death he settled in Tyre.Philostratus's works include Gymnastikos, a treatise dealing with athletic training; Ērōïkos(“Hero”), a dialogue on the significance of various heroes of the Trojan War; Epistolai erōtikai(“Erotic Epistles”), one of which was the inspiration for the English poet Ben Jonson's To Celia(“Drink to me only with thine eyes”); and two sets of descriptions (ekphraseis) of paintings of mythological scenes, attributed to two men named Philostratus, possibly the well-known figure and his grandson. Flavius Philostratus's Bioi sophistōn (Lives of the Sophists) treats both the Sophists of the 5th century BC and the later philosophers and rhetoricians of the Second Sophistic, a name coined by Philostratus to describe the art of declamation in Greek as practiced in the Roman Empire from the time of Nero (AD 54–68) to Philostratus's own day.Philostratus's work on the life of the Pythagorean philosopher Apollonius of Tyana (1st century AD), which was commissioned by Julia Domna, is revealing of religious attitudes in a transitional period. His idealized portrait of Apollonius as an ascetic miracle worker was taken up with enthusiasm by the pagan elites of the next centuries—when Christianity had become of political significance—as a counter figure to the Christian Jesus. In Philostratus's moderately Atticizing prose (i.e., aspiring to the Classical style of 5th-century-BC Athens and opposed to the florid and bombastic style of Greek associated especially with Asia Minor), formal elegance was a way to give new significance and validity to the traditional cultural heritage of the pagan Greek world.From https://www.britannica.com/biography/Flavius-Philostratus. For more information about Philostratus, the Athenian:“The Life of Apollonius of Tyana”: https://www.loebclassics.com/view/LCL017/2005/volume.xml“Life of Apollonius 8”: https://www.livius.org/sources/content/philostratus-life-of-apollonius/philostratus-life-of-apollonius-8.7.vi-x/Lives of the Sophists: https://www.hup.harvard.edu/catalog.php?isbn=9780674991491

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Flavius Philostratus, (born AD 170—died c.245), Greek writer of Roman imperial times who studied at Athens and some time after AD 202 entered the circle of the philosophical Syrian empress of Rome, Julia Domna. On her death he settled in Tyre.Philostratus's works include Gymnastikos, a treatise dealing with athletic training; Ērōïkos (“Hero”), a dialogue on the significance of various heroes of the Trojan War; Epistolai erōtikai (“Erotic Epistles”), one of which was the inspiration for the English poet Ben Jonson's To Celia (“Drink to me only with thine eyes”); and two sets of descriptions (ekphraseis) of paintings of mythological scenes, attributed to two men named Philostratus, possibly the well-known figure and his grandson. Flavius Philostratus's Bioi sophistōn (Lives of the Sophists) treats both the Sophists of the 5th century BC and the later philosophers and rhetoricians of the Second Sophistic, a name coined by Philostratus to describe the art of declamation in Greek as practiced in the Roman Empire from the time of Nero (AD 54–68) to Philostratus's own day.Philostratus's work on the life of the Pythagorean philosopher Apollonius of Tyana (1st century AD), which was commissioned by Julia Domna, is revealing of religious attitudes in a transitional period. His idealized portrait of Apollonius as an ascetic miracle worker was taken up with enthusiasm by the pagan elites of the next centuries—when Christianity had become of political significance—as a counter figure to the Christian Jesus. In Philostratus's moderately Atticizing prose (i.e., aspiring to the Classical style of 5th-century-BC Athens and opposed to the florid and bombastic style of Greek associated especially with Asia Minor), formal elegance was a way to give new significance and validity to the traditional cultural heritage of the pagan Greek world.From https://www.britannica.com/biography/Flavius-Philostratus. For more information about Philostratus:Lives of the Sophists: https://www.hup.harvard.edu/catalog.php?isbn=9780674991491“The Sophist Aelian”: https://sententiaeantiquae.com/2018/03/11/the-sophist-aelian-bachelor-homebody-and-cowardly-wit/

"If you're not failing or falling short, you're probably not taking enough risks or swinging big enough" - Ryan Holiday Why is stoicism as relevant today as it's ever been? How does our perception of challenges affect our ability to overcome them? Why is worrying about a problem a waste of your time? How can accepting defeat help you make progress? Ryan Holiday: The Modern Stoic Ryan Holiday is the best-selling author of books such as The Obstacle Is the Way, Ego Is the Enemy, Stillness Is the Key, and many more. His writings on stoicism bring the philosophy out of 300 BC Athens into the modern world and help people overcome contemporary problems with the same philosophies founded and honed by thinkers like Zeno of Citium and Marcus Aurelius. Ryan gives us a crash course in stoicism and details how ourselves and our businesses can benefit from adopting some stoic teachings, applying the philosophy to our everyday lives. We also discuss how changing our perception of events can help us to find the positives in the negative, why we have more control than we think when we're dealt a bad hand, and how training ourselves to see past "destructive emotions" can help us persevere in difficult times. Own What You Can Control So often in our daily lives, things come up that we simply can't avoid or change — and we often spend too much energy worrying about these inconveniences rather than focusing our efforts on the things in life that we can exert some influence over. We discuss one of the fundamental teachings of the stoics: the dichotomy of control. Ryan breaks the thinking down, explaining that this pillar of the philosophy can be brought into the 21st century by viewing it as an exercise in resource allocation. Plus, by simply spending your "energy points" in areas where you can make a difference, you'll spend less time worrying about the areas where you can't. Courage is Action in the Face of Fear When we're worried or scared, our immediate reaction is to lock up, get stuck in our own heads, and shy away from whatever the problem is. But the inaction itself can be just as damaging as the obstacle and doesn't do anything to overcome it. Ryan shares his secrets for overcoming adversity and taking on challenges that seem too big to conquer. He discusses strategies for tackling seemingly impossible tasks, and he explains why as leaders in business and communities, we don't have the luxury of freezing up in the face of fear. Key takeaways: Success is achieved through failures, so appreciate your losses as markers on the road to victory. Adversity can make you stronger as long as you recognize and accept it as an opportunity for growth. Tap into your inner strength. Use previous moments of struggle as proof that you can overcome the challenges of the future. Links and Resources The Game Changing Attorney Podcast Michael Mogill Facebook Michael Mogill Twitter Michael Mogill Instagram Michael Mogill LinkedIn Crisp Video Website Crisp Video Facebook Crisp Video Group Twitter Crisp Video Instagram Crisp Video LinkedIn Ryan Holiday Twitter Ryan Holiday Website

In The Democratic Coup d’Etat, Prof. Ozan Varol challenges the conventional public understanding of the coup d’etat, which often evokes the image of a militarized group of elites who seek to overthrow an existing government in order to consolidate power. Often, we consider coups contrary--and even more a threat--to democracy. Prof. Varol argues that coups do not always match that public understanding, and often are used to establish a democracy or advance democratic principles. He traces democratic coups throughout history--from 5th century BC Athens, to actions in the American colonies against corrupt British officials, to the democracy-building revolts against military regimes in countries like Guinea-Bissau, Portugal, and Colombia in the 20th century. In his historical analysis, Prof. Varol explores questions regarding the political nature of coups and the differences in military powers which can lead to the fostering or suppressing of democratic societies. In this episode, Prof. Ozan Varol of Lewis & Clark Law School and Prof. Tom Ginsburg of the University of Chicago Law School discuss The Democratic Coup d'Etat. The Democratic Coup d'Etat is available here.

In The Democratic Coup d’Etat, Prof. Ozan Varol challenges the conventional public understanding of the coup d’etat, which often evokes the image of a militarized group of elites who seek to overthrow an existing government in order to consolidate power. Often, we consider coups contrary--and even more a threat--to democracy. Prof. Varol argues that coups do not always match that public understanding, and often are used to establish a democracy or advance democratic principles. He traces democratic coups throughout history--from 5th century BC Athens, to actions in the American colonies against corrupt British officials, to the democracy-building revolts against military regimes in countries like Guinea-Bissau, Portugal, and Colombia in the 20th century. In his historical analysis, Prof. Varol explores questions regarding the political nature of coups and the differences in military powers which can lead to the fostering or suppressing of democratic societies. In this episode, Prof. Ozan Varol of Lewis & Clark Law School and Prof. Tom Ginsburg of the University of Chicago Law School discuss The Democratic Coup d'Etat. The Democratic Coup d'Etat is available here.

Rush Rehm, professor of classics and of theater and performing studies at Stanford University, joins us for a discussion about Greek tragedy. The origins of tragedy (and theater in general) can be traced back in time to one city in the late 6th century BC: Athens. Theater in Athens seems to emerge at the same time that democracy is born. Is that a coincidence? Or is there some deeper connection between the invention of theater and democracy? Scholars have been debating this for a long time. Furthermore, Greek tragedies are famous for their depiction of human suffering. What are we to make of these wrenching stories? Is this just horror for the sake of horror? Is it just shock-value? Is it extreme pessimism? Or, as some philosophers have argued, is there something cathartic, or even elevating, about these plays? Our discussion today will take us back to the dawn of theater in 5th century BC Athens. We're going to talk about what going to the theater was like for the ancient Athenians, and then we're going to get into some of the deeper issues these plays bring up. If you would like to learn more about the individual Greek tragedies mentioned in this episode (like Antigone, Oedipus Rex, Medea etc), check out the awesome podcast called “Literature and History.” Not only will you hear these classic stories told in a witty, dramatic way, but you'll also find an exploration of the deeper meanings and historical background of these plays.  

Rhetoric Before and Beyond the Greeks I’m Mary Hedengren, Samantha and Morgan are in the booth and this is Mere Rhetoric, the podcast for beginners and insiders about the ideas, people and movements who have shaped rhetorical history. But what does that even mean?   When we talk about the rhetorical tradition on this podcast, we actually don’t mean the rhetorical tradition. We mean the tradition of a very small group of people living mostly in one city in one corner of the Mediterranean. We mean Athenian rhetorical tradition, which, no doubt, has had a long and extensive influence in Western culture from the Romans to the Victorians to this podcast. But while many views of rhetoric focus on the Athenian theories, rhetoric has a far larger reach. After all, what could be more universal than using words to convince other people, to make them better understand you, to create a connection? If we define rhetoric, as Burke does, as “the use of words by human agents to form attitudes or induce actions in other human agents”—why everyone does that! There have been so many human agents on the world, all over the world, and how have they thought about forming attitudes or actions with words?   This is one of the questions that Carol D. Lipson and Roberta A Brinkley seek to answer in their edited anthology Rhetoric Before and Beyond the Greeks. The book looks at 3 major regions, as well as a few “bonus” sections, to find alternative views of rhetoric in the ancient world. The three main areas are Mesopotamian, Egyptian and Chinese rhetoric.   Mesopotamian   William W Hallo does a quick survey of ancient Mesopotamia and finds rhetorical genres like diatribes and proverbs and disputations as rich ground for a foundation of rhetoric, not to mention the value of looking at epic poetry like Gilgamesh for examples of the kind of rhetoric that sets up such poetic words. Think of the Exordia that calls all the people around to listen to a tale and promises them the relative merits of doing so. Roberta Brinkley, too, looks at the Mesopotamian epics as an early rhetorical hotbed. She focuses on how the epic of Inanna illustrates the rhetorical choices of “the earliest known writer” Enheduanna, who lived in 2300 BC. Let me say that again, 2300 BC. I’m not sure what the Greeks were doing at that time, but they probably weren’t writing what Brinkley calls “rhetorically complex sophistical compositions [that] challenge the traditional canon of rhetoric and thereby many of the origins stores and foundational assumptions of the humanities” (49). And yet, Binkly points out, when did you hear of Enhuduanna? Paul Hoskisson and Grant M. Boswell turn from religious hymns for a goddess to another key genre: shameless self promotion, as Sennacherib “the great king, the powerful king, the king of all there is” sets up some columns to set up how great he is. As Hoskisson and Boswell point out “Assyrian kingship was performative in that Assyrian kings continuously legitimized their claim to the throne” (75).y     The next section shifts to the West to the Egyptian rhetorical tradition. Carol S. Lipson argue that “It all comes down to Maat” in ancient Egyptian rhetoric, where Maat is “what is right” sort of justice and morality and the order of the “sun, moon and stars” a “balanced state of creation” (81). Egyptian letters concern themselves with moves that perform “maat” Deborah Sweeny meanwhile examines the legal texts of ancient Egypt for examples of persuasion and eloquence. Just as legal tradition spurred the development of rhetoric in ancient Greece, Sweeney sees similar developments in the legal texts of Egypt.   Chinese rhetoric may seem the epitome of exotic compared to Athenian rhetoric, but the Chinese had a richly developed pattern for discussing rhetoric. George Q Xu describes the confusion principles of rhetoric which ranks different kinds of speech, with “clever talk” taking the lowest rung (122) Arabella lyon, meanwhile, describes the value of silence in confusion rhetoric As she says “Confucian silences go beyond a reticence to speak, a willingness to act and a refusal of eloquence” the “silence workds by not saying what should be obsious, what should be self-discovered and that which alienated” (138). Yameng Liu Xunzi and Han Feizi’s rhetorical criticism, arguing hat “instead of a mere byproduct of philosophical inquiries, classical Chinese rhetoric was a discipline/practice in its own right” (161) as different schools of thought competed with each other.   After Mesopatamia, Egypt and China are investigated, there’s a sort of catch-all of many alternative traditions. David Metzger writes about the rhetoric of the frist five books of the Hebrew Bible, and James W Watts and C Jan Swearingen look at ancient near eastern texts. Meanwhile Richard Leo Enos actually deals with Greek rhetoric, but a different type of Greek—the rhetoric of Rhodes. Rhodes was a far more diverse city-state than Athens. As Enos says “the orientation of rhetoric at Rhodes was not internal but external. That is, the emphasis on rhetoric was directed toward facilitating communication with other peoples (184) Such a perspective emphasized a cross-cultral epideictic rhetoric, inclusive and found on declamation” (194). Going over my notes in this text, I see I’ve written “ooh, I’m all psyched now,” and I admit that I am again—there’s a lot more the Greek rhetoric than just one city-state stuck in a hundred-year period. That’s what the whole book is arguing—there’s a whole world of rhetoric out there and we ought to do something to explore it.   There are some questions of omission you could have about this volume: for example, why talk about ancient China but not India? It’s hard to anthologize anything without leaving something out and especially a topic as ambitious as everything-not-ancient-Greek. Don’t worry, Lipson and Brinkley came out with a sequel to this book five years later called Ancient Non-Greek Rhetoric. And, yep, it continues to expand the view of what is rhetoric, collecting works about the ancient near-east, Japan, India and pre-Roman Ireland. It’s a pretty exciting and wide ranging text itself and you know what? It’s not done yet! Studying the rhetorical traditions of people wherever they use language can yield fresh insights into what rhetoric is and how it works. Kind of makes you want to get out there and open up rhetoric to something beyond just 5h century BC Athens, up to the whole world. If you want to open this podcast up to some particular types of rhetoric, go ahead and email us at mererhetoricpodcast@gmail.com because there’s a lot of rhetoric out there and we just have to tackle it one week at a time.

Melvyn Bragg presents the first of a two-part discussion about the history of the city. With Peter Hall, Julia Merritt and Greg Woolf.The story of cities is widely held to begin in the 8th millennium BC in Mesopotamia. By 4000 BC, there were cities in the Indus Valley, by 3000 BC in Egypt, and by 2000 BC in China. What happened in the west was the furthest ripple of that phenomenon. In 1000 BC Athens still only had a population of one thousand. At its height, Athens' position as a powerful Mediterranean trading city allowed it to become the birthplace of much that would later characterise western cities, from politics through architecture to culture. Then, early in the first millenium AD, the world saw its first million-strong city: Rome. Maintaining a population of this size required stupendous feats of organisation and ingenuity. But in following centuries, as Rome declined and fell, the city itself, in the west at least, declined too; power emanated from kings and their mobile courts, rather than particular settlements.In China, urban trading posts continued to flourish, but their innovative energy dwindled before the end of the first millennium. Between 1150 and the onset of the Black Death in 1350, the city underwent a resurgence in Europe. City-states developed in Italy and in Germany. At this stage, there was no omnipotent power-centre to match Ancient Rome. But with the growth of sea and then ocean trade, and the centralisation of power in capitals ruling nation-states, cities like London, Paris, Madrid, Amsterdam and St Petersburg became increasingly wealthy, dynamic and ostentatious. By 1801, one of these - London - finally matched Ancient Rome's peak population of a million. Along the way, the city had become an ideal to be revered and a spectre to be feared.Peter Hall is Professor of Planning and Regeneration at The Bartlett School of Planning, University College London; Julia Merritt is Associate Professor of History at the University of Nottingham; Greg Woolfis Professor of Ancient History at the University of St Andrews.

Melvyn Bragg presents the first of a two-part discussion about the history of the city. With Peter Hall, Julia Merritt and Greg Woolf.The story of cities is widely held to begin in the 8th millennium BC in Mesopotamia. By 4000 BC, there were cities in the Indus Valley, by 3000 BC in Egypt, and by 2000 BC in China. What happened in the west was the furthest ripple of that phenomenon. In 1000 BC Athens still only had a population of one thousand. At its height, Athens' position as a powerful Mediterranean trading city allowed it to become the birthplace of much that would later characterise western cities, from politics through architecture to culture. Then, early in the first millenium AD, the world saw its first million-strong city: Rome. Maintaining a population of this size required stupendous feats of organisation and ingenuity. But in following centuries, as Rome declined and fell, the city itself, in the west at least, declined too; power emanated from kings and their mobile courts, rather than particular settlements.In China, urban trading posts continued to flourish, but their innovative energy dwindled before the end of the first millennium. Between 1150 and the onset of the Black Death in 1350, the city underwent a resurgence in Europe. City-states developed in Italy and in Germany. At this stage, there was no omnipotent power-centre to match Ancient Rome. But with the growth of sea and then ocean trade, and the centralisation of power in capitals ruling nation-states, cities like London, Paris, Madrid, Amsterdam and St Petersburg became increasingly wealthy, dynamic and ostentatious. By 1801, one of these - London - finally matched Ancient Rome's peak population of a million. Along the way, the city had become an ideal to be revered and a spectre to be feared.Peter Hall is Professor of Planning and Regeneration at The Bartlett School of Planning, University College London; Julia Merritt is Associate Professor of History at the University of Nottingham; Greg Woolfis Professor of Ancient History at the University of St Andrews.