Seneca hypocrita?: Ethos previo y autofiguración en las Epistulae Morales (Sen., Epp. 1-29) (original) (raw)
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Cuadernos de Filología Clásica. Estudios Latinos, 2018
In this article we will analise two of Seneca’s epistulae, 53 and 87, which have in common the fact of beginning with a first-singular person narrative. The complex visual dynamics that these narrationes build will play a key role in the promotion of the epistolary ego’s exemplarity, since he will make a spectacle of his uneven progress on the path to wisdom, presenting himself as actor, spectator and judge of his own actions. We claim that through these narrationes, which involve shipwreck as a literary motif, the epistolary ego actively appropriates one Roman cultural device which plays a central role in memory building, the discourse of exemplarity. Taking into account the fact that there has to be a monumentum, a record, that makes visible the deed proposed as exemplary (Roller 2004), we will try to show that by writing these letters the epistolary ego directs the reader’s attention to his own exemplarity.
Praesentia, 2015
Reflections on the act of reading are conspicuous in Seneca’s Epistulae Morales. The present paper aims to analyse the central proposal of Epistula LXXXIV, i.e. how reading and writing in tandem could cooperate with Seneca’s self-fashioning. In this regard, our hypothesis is that in Seneca the reader works not only as a mere textual substitute for the evaluative external gaze, but also as a strategic means to grasp the polyphonic and elusive discoursive identity that the epistolary ego builds for himself in the Epistulae.
Escritura y autoejemplaridad en la Epistula 30 de Séneca
Emerita
La cuestión de la autoejemplaridad senecana en las Epistulae ha sido poco estudiada. Este artículo parte del supuesto de que en ellas Séneca se apropia activamente de un dispositivo cultural clave para la construcción de la memoria en Roma: el discurso ejemplar. Habida cuenta de que aprender a morir bien es uno de los ejes vertebradores del epistolario, examinaremos la Ep. 30, en la que el ego epistolar ofrece una descripción de cómo un amigo, ya anciano, enfrenta de manera ejemplar su trance final. Atendiendo a que debe haber no sólo un registro que visibilice la acción que se propone como ejemplar (Roller 2004), sino también un agente que se proponga realizar dicho registro, intentaremos demostrar que en esta carta el ego epistolar, con el concurso de la escritura, dirige la atención del lector hacia su propia ejemplaridad, con vistas a forjar un retrato positivo y memorable de sí mismo.
Reditus y autofiguración en Cicerón, Epistulae ad Atticum IV.1
Retor, 2012
Resumen En tanto el exilio supuso para Cicerón un duro revés en su carrera política, esta misiva se inscribe en una situación de comunicación compleja, en la que el ego epistolar, tras regresar a Roma, buscaría neutralizar el efecto de disolución identitaria implícito en la ignominia sufrida. Nuestro análisis parte del marco conceptual propuesto por Amossy (2010), para quien la presentación de sí-o lo que la tradición retórica llama "ethos" y nosotros denominaremos "autofiguración"es una dimensión constitutiva del discurso y, así, quien toma la palabra efectúa ipso facto una puesta en escena de su persona más o menos programada, persiguiendo objetivos comunicacionales diversos. El planteo de una identidad que no preexiste al discurso sino que es pasible de renegociación constante durante el intercambio comunicativo posee especial relevancia en el caso de Cicerón, quien, dada su condición de nouus homo, carecía de ilustres antepasados en los que sustentarse políticamente y, por lo tanto, necesitaría de la escritura y del concurso de los otros para continuar el proceso de construcción discursiva de su identidad social.
Reditius y autofiguración en Cicerón, Epistulae Ad Atticum IV.1
RÉTOR, 2012
Considering the fact that exile entailed a major blow to Cicero’s political career, this letter presents us with a complex context where the epistolary ego, after returning to Rome, would strive to neutralize the identity dissolution implied in the disgraceful punishment he has suffered. Our analysis is based on the conceptual framework proposed by Amossy (2010), who considers selfpresentation –or what the rhetorical tradition calls “ethos” and we will name “self-fashioning”– as an intrinsic dimension of discourse, according to which anyone who utters something would be offering ipso facto, and more or less consciously, a performance of his or her self, with different communicative goals in mind. The idea of identity as something emerging from discourse and not preceding it is especially relevant in Cicero’s case, who, being a nouus homo, lacked illustrious ancestors to fall back on, and consequently, needed to use the activity of writing as well as other people’s presence to carry on the process of his social identity’s discursive construction.
Sinoicismo y stolati en Emerita, Caesaraugusta y Pax. Una relectura de Estrabon III.2.15 (2001)
2001
Once again, this work calls into question some of the more traditional translations which have been largely accepted by historians and archaeologists alike, but have led to errors. The text I'm examining now, Estrabon III, 2, 15, is one of the best known and most quoted in all Spanish Ancient History. The seven changes now put forward allow for many new points of view. The generally accepted word «togátoi» (from Kramer, 1844) should most definitely be rejected in this paragraph and also in III, 4, 20. The natives described are really «stolátoi», but not all their tribes however; only the ones chosen for sinoikismus. In fact, throughout this paragraph, Estrabon is praising the Latinisation of these territories, and not their romanisation. For Estrabon the three cities mentioned (Caesaraugusta, Eme-Gerión ISSN: 0213-0181 2001, n.º 19: 425-476 Sinoicismo y stolati en Emerita, Caesaraugusta y Pax: Una relectura de Estrabón III, 2, 15 ALICIA M.ª CANTO Universidad Autónoma de Madrid 1 Una mañana de mediados de diciembre de 1999, en su cuartel de Testimonia Hispaniae Antiqua -vecino fraternal durante muchos años de nuestra spelunca epigraphica-, comenté lo esencial de este trabajo a Juan Miguel y a su inseparable Mª del Alicia M.ª Canto Sinoicismo y stolati en Emerita, Caesaragusta y Pax... 2