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Aesopic Fables on Politics

100%
Wojciechowski M.
Polish Journal of Political Science
|
2021
|
vol. 7
|
issue 1
95-125
EN
In the ancient Greek Aesopic fables political matters were an important part of their contents and message. Voicing popular ideas, the fables were most often critical towards the authorities and the usual methods of government. The fables show political mechanisms, condemn violence and lies in public life. However, they were used also as an instrument of the ruling class propaganda, but even the fables that praise rulers unmask them indirectly. Although they remain highly realistic in their description of life, they promote values important for public life in the times of war and peace, such as finding good allies, honesty and freedom.
2

Kilka obserwacji o pożytkach z lektury przekładu Rinuccia dla badań nad tekstem „Żywota Ezopa” Biernata z Lublina

84%
Staniszewski M.
Pamiętnik Literacki
|
2022
|
vol. 113
|
issue 2
149-158
PL
Artykuł omawia kilka miejsc „Żywota Ezopa” Biernata z Lublina. Dla lepszego zrozumienia czy zgoła poprawienia przekazanego tekstu dokonano porównania z oryginałem greckim i przede wszystkim z tekstem łacińskiego przekładu Rinuccia, uwzględniono też przekład niemiecki (Steinhöwel) i czeski (Vrchbělský).
EN
The paper discusses a few places from “Żywot Ezopa” (“The Life of Aesop the Phrygian”) by Biernat of Lublin. To achieve a better understanding or even correcting the piece under scrutiny, the author compares it with its Greek original and, first and foremost, with Rinuccio’s Latin translation, and also takes into consideration the German translation (by Steinhöwel) and the Czech one (by Vrchbělský).
3

Quia Ego Nominor Leo: Barthes, Stereotypes and Aesop’s Animals

51%
Tyler T.
Dialogue and Universalism
|
2014
|
issue 1
193-208
EN
Taking Barthes’ discussion of Aesop’s lion as my starting point, I examine the notion of the stereotype as it applies to the use of animals in philosophy and cultural theory. By employing an illustrative selection of animal ciphers from Saussure and Austin, and animal indices from Peirce and Schopenhauer, I argue that theory’s beasts are always at risk of becoming either exemplars of a deadening, generic Animal or mere stultifying stereotypes. Gilbert Ryle’s faithful dog, Fido, as well as a number of Aesop’s edifying animals, help to demonstrate that these two dangers are not inescapable, however. I close by indicating two strategies for preventing the unnecessary inhibition of the creatures of critical theory, focusing on Derrida’s individual and gently unruly cat.
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