Skip to content Skip to sidebar Skip to footer
Accueil / Pictures of Greek Gods Having Love Pictures of Greek Art

Pictures of Greek Gods Having Love Pictures of Greek Art

Enregistrer un commentaire

Greek dearest is a term originally used by classicists to draw the primarily homoerotic customs, practices, and attitudes of the ancient Greeks. It was frequently used every bit a euphemism for homosexuality and pederasty. The phrase is a product of the enormous impact of the reception of classical Greek culture on historical attitudes toward sexuality, and its influence on art and various intellectual movements.[1] : xi, 91–92

'Greece' as the historical memory of a treasured past was romanticised and idealised as a time and a culture when beloved between males was not only tolerated but actually encouraged, and expressed as the high ideal of same-sex activity camaraderie. ... If tolerance and approval of male homosexuality had happened once—and in a culture so much admired and imitated by the eighteenth and nineteenth centuries—might it not be possible to replicate in modernity the antiquarian homeland of the non-heteronormative?[two] : 624

Following the work of sexuality theorist Michel Foucault, the validity of an ancient Greek model for mod gay civilization has been questioned.[iii] : xxxiv In his essay "Greek Dearest", Alastair Blanshard sees "Greek love" as "one of the defining and divisive issues in the homosexual rights movement.[3] : 161

Celebrated terms [edit]

As a phrase in Modernistic English[4] : 72 and other modern European languages, "Greek love" refers to various (mostly homoerotic) practices as office of the Hellenic heritage reinterpreted by adherents such as Lytton Strachey;[5] : 20–23 quotation marks are often placed on either or both words ("Greek" dearest, Greek "love", or "Greek love") to indicate that usage of the phrase is determined by context. It often serves as a "coded phrase" for pederasty,[6] or to "sanitize" homosexual want in historical contexts where it was considered unacceptable.[7]

The German term griechische Liebe ("Greek love") appears in German literature betwixt 1750 and 1850, along with socratische Liebe ("Socratic love") and platonische Liebe ("Platonic dear") in reference to male-male attractions.[viii] Aboriginal Greece became a positive reference bespeak past which homosexual men of a certain form and teaching could engage in discourse that might otherwise be taboo.[2] : 623 In the early Modern menses, a disjuncture was carefully maintained betwixt idealized male person eros in the classical tradition, which was treated with reverence, and sodomy, which was a term of contempt.[9]

Ancient Greek background [edit]

In his archetype study Greek Homosexuality, Kenneth Dover states that the English language nouns "a homosexual" and "a heterosexual" have no equivalent in the ancient Greek language. According to Dover, there was no concept in aboriginal Greece equivalent to the modern conception of "sexual preference"; it was causeless that a person could take both hetero- and homosexual responses at different times.[10] : 1, et passim Prove for same-sex attractions and behaviors is more abundant for men than for women. Both romantic dearest and sexual passion betwixt men were oftentimes considered normal, and under some circumstances healthy or beauteous. The most common male-male relationship was paiderasteia, a socially-acknowledged establishment in which a mature male (erastēs, the active lover) bonded with or mentored a teen-aged youth[11] : 115 (eromenos, the passive lover, or pais, "boy" understood as an endearment and not necessarily a category of age [10] : 16 [12]). Martin Litchfield West views Greek pederasty as "a substitute for heterosexual honey, complimentary contacts between the sexes being restricted past society".[13]

Greek fine art and literature portray these relationships as sometimes erotic or sexual, or sometimes idealized, educational, non-consummated, or non-sexual. A distinctive feature of Greek male-male eros was its occurrence within a military setting, as with the Theban Band,[11] : 115–117 though the extent to which homosexual bonds played a military role has been questioned.[14]

Some Greek myths take been interpreted as reflecting the custom of paiderasteia, most notably the myth of Zeus kidnapping Ganymede to become his cupbearer in the Olympian symposium.[eleven] : 117 The death of Hyacinthus is also oft referenced as a pederastic myth.

The main Greek literary sources for Greek homosexuality are lyric poesy, Athenian comedy, the works of Plato and Xenophon, and courtroom speeches from Athens. Vase paintings from the 500s and 400s BCE draw courtship and sex between males.[11] : 115

Ancient Rome [edit]

In Latin, mos Graeciae or mos Graecorum ("Greek custom" or "the style of the Greeks") refers to a variety of behaviors the ancient Romans regarded as Greek, including but not bars to sex activity.[4] : 72 Homosexual behaviors at Rome were adequate only inside an inherently unequal relationship; male Roman citizens retained their masculinity equally long as they took the active, penetrating function, and the advisable male person sexual partner was a prostitute or slave, who would nearly always be non-Roman.[xv] In Archaic and classical Greece, paiderasteia had been a formal social relationship between freeborn males; taken out of context and refashioned equally the luxury product of a conquered people, pederasty came to express roles based on domination and exploitation.[16] : 37, 40–41 et passim Slaves oft were given, and prostitutes sometimes assumed, Greek names regardless of their ethnic origin; the boys (pueri) to whom the poet Martial is attracted have Greek names.[17] [xviii] The employ of slaves defined Roman pederasty; sexual practices were "somehow 'Greek'" when they were directed at "freeborn boys openly courted in accordance with the Hellenic tradition of pederasty".[four] : 17

Effeminacy or a lack of subject area in managing one'due south sexual attraction to some other male threatened a man'southward "Roman-ness" and thus might be disparaged as "Eastern" or "Greek". Fears that Greek models might "corrupt" traditional Roman social codes (the mos maiorum) seem to have prompted a vaguely documented police (Lex Scantinia) that attempted to regulate aspects of homosexual relationships between freeborn males and to protect Roman youth from older men emulating Greek community of pederasty.[16] : 27 [19]

By the close of the 2d century BCE, however, the elevation of Greek literature and art equally models of expression caused homoeroticism to exist regarded as urbane and sophisticated.[20] The consul Quintus Lutatius Catulus was among a circle of poets who made short, light Hellenistic poems fashionable in the belatedly Republic. One of his few surviving fragments is a poem of desire addressed to a male with a Greek name, signaling the new aesthetic in Roman culture.[21] [22] The Hellenization of elite civilisation influenced sexual attitudes among "avant-garde, philhellenic Romans",[sixteen] : 28 as distinguished from sexual orientation or behavior,[23] and came to fruition in the "new poesy" of the 50s BCE. The poems of Gaius Valerius Catullus, written in forms adapted from Greek meters, include several expressing desire for a freeborn youth explicitly named "Youth" (Iuventius). His Latin proper name and free-born condition subvert pederastic tradition at Rome.[16] : 28 Catullus's poems are more than often addressed to a adult female.

The literary ideal celebrated by Catullus stands in contrast to the practise of elite Romans who kept a puer delicatus ("exquisite male child") as a class of high-status sexual consumption, a practise that continued well into the Imperial era. The puer delicatus was a slave chosen from the pages who served in a high-ranking household. He was selected for his proficient looks and grace to serve at his master'southward side, where he is frequently depicted in fine art. Among his duties, at a convivium he would enact the Greek mythological role of Ganymede, the Trojan youth abducted by Zeus to serve equally a divine cupbearer.[sixteen] : 34 Attacks on emperors such as Nero and Elagabalus, whose young male partners accompanied them in public for official ceremonies, criticized the perceived "Greekness" of male-male sexuality.[24] : 136 "Greek love", or the cultural model of Greek pederasty in ancient Rome, is a "topos or literary game" that "never stops existence Greek in the Roman imagination", an erotic pose to be distinguished from the varieties of real-earth sexuality among individuals.[24] : 67 Vout sees the views of Williams and MacMullen as reverse extremes on the subject field[24] : 45

Renaissance [edit]

Marsilio Ficino articulated an idealized form of male love inside the classical tradition

Male same-sex relationships of the kind portrayed by the "Greek beloved" ideal were increasingly disallowed inside the Judaeo-Christian traditions of western guild.[25] : 213, 411 In the postclassical period, dear poetry addressed past males to other males has been in general taboo.[26] : 6 According to Reeser's book "Setting Plato Straight", it was the Renaissance that shifted the thought of love in Plato'due south sense to what nosotros now refer to as "Platonic love"—equally asexual and heterosexual.

In 1469,[27] the Italian Neoplatonist Marsilio Ficino reintroduced Plato'southward Symposium to western culture with his Latin translation titled De Amore ("On Love").[28] : 29 [29] : 38 [30] Ficino is "perchance the almost important Platonic commentator and instructor in the Renaissance".[3] : 128 The Symposium became the nearly of import text for conceptions of love in general during the Renaissance.[28] : 29 In his commentary on Plato, Ficino interprets amor platonicus ("Platonic beloved") and amor socraticus ("Socratic love") allegorically every bit arcadian male love, in keeping with the Church doctrine of his time.[31] Ficino'southward interpretation of the Symposium influenced a philosophical view that the pursuit of noesis, especially cocky-knowledge, required the sublimation of sexual desire.[28] : ii Ficino thus began the long historical process of suppressing the homoeroticism of [32] in particular, the dialogue Charmides "threatens to expose the carnal nature of Greek honey" which Ficino sought to minimize.[3] : 101

For Ficino, "Platonic beloved" was a bond between two men that fosters a shared emotional and intellectual life, as distinguished from the "Greek beloved" practiced historically as the erastes/eromenos relationship.[33] Ficino thus points toward the modern usage of "Platonic love" to mean love without sexuality. In his commentary to the Symposium, Ficino carefully separates the act of sodomy, which he condemned, and praises Socratic love every bit the highest form of friendship. Ficino maintained that men could utilise each other's dazzler and friendship to detect the greatest expert, that is, God, and thus Christianized idealized male dear as expressed past Socrates.[29] : 38

During the Renaissance, artists such as Leonardo da Vinci and Michelangelo used Plato'due south philosophy as inspiration for some of their greatest works. The "rediscovery" of classical antiquity was perceived as a liberating experience, and Greek love as an ideal after a Ideal model.[34] Michelangelo presented himself to the public as a Ideal lover of men, combining Cosmic orthodoxy and pagan enthusiasm in his portrayal of the male person form, most notably the David,[25] : 270 only his peachy-nephew edited his poems to diminish references to his love for Tommaso Cavalieri.[26] : five

Past contrast, the French Renaissance essayist Montaigne, whose view of dearest and friendship was humanist and rationalist, rejected "Greek love" as a model in his essay "De fifty'amitié" ("On Friendship"); it did not accordance with the social needs of his own time, he wrote, because it involved "a necessary disparity in historic period and such a difference in the lovers' functions".[35] Considering Montaigne saw friendship as a relationship betwixt equals in the context of political freedom, this inequality diminished the value of Greek love.[36] The physical beauty and sexual attraction inherent in the Greek model for Montaigne were not necessary conditions of friendship, and he dismisses homosexual relations, which he refers to every bit licence grecque, every bit socially repulsive.[37] Although the wholesale importation of a Greek model would be socially improper, licence grecque seems to refer only to licentious homosexual conduct, in contrast to the moderate behavior betwixt men in the perfect friendship. When Montaigne chooses to introduce his essay on friendship with recourse to the Greek model, "homosexuality'due south role equally trope is more of import than its status equally actual male-male want or human activity ... licence grecque becomes an artful device to frame the middle."[38]

Neoclassicism [edit]

German Hellenism [edit]

Winckelmann saw the Apollo Dais as embodying a Greek ideal

The German term griechische Liebe ("Greek beloved") appears in High german literature betwixt 1750 and 1850, forth with socratische Liebe ("Socratic dear") and platonische Liebe ("Platonic beloved") in reference to male-male attractions.[39] The piece of work of the High german fine art historian Johann Winckelmann was a major influence on the formation of classical ideals in the 18th century, and is also a frequent starting point for histories of gay High german literature.[twoscore] : 612 Winckelmann observed the inherent homoeroticism of Greek art, though he felt he had to exit much of this perception implicit: "I should take been able to say more than if I had written for the Greeks, and non in a mod natural language, which imposed on me sure restrictions."[41] His ain homosexuality influenced his response to Greek art and frequently tended toward the rhapsodic: "from admiration I laissez passer to ecstasy ...," he wrote of the Apollo Dais,[42] "I am transported to Delos and the sacred groves of Lycia—places Apollo honoured with his presence—and the statue seems to come live like the beautiful cosmos of Pygmalion."[43] Although now regarded as "ahistorical and utopian", his arroyo to art history provided a "trunk" and "set of tropes" for Greek love, "a semantics surrounding Greek love that ... feeds into the related eighteenth-century discourses on friendship and love".[44]

Winckelmann inspired German poets in the latter 18th and throughout the 19th century,[29] : 55 including Goethe, who pointed to Winckelmann'southward glorification of the nude male youth in ancient Greek sculpture as central to a new aesthetics of the time,[40] : 612 and for whom Winckelmann himself was a model of Greek love as a superior grade of friendship.[45] While Winckelmann did non invent the euphemism "Greek love" for homosexuality, he has been characterized as an "intellectual midwife" for the Greek model every bit an aesthetic and philosophical platonic that shaped the 18th-century homosocial "cult of friendship".[29] : 55 [46]

The idealization of Greek homosocial culture in David's Expiry of Socrates

German language 18th-century works from the "Greek honey" milieu of classical studies include the bookish essays of Christoph Meiners and Alexander von Humboldt, the parodic poem "Juno and Ganymede" by Christoph Martin Wieland, and A Year in Arcadia: Kyllenion (1805), a novel most an explicitly male-male person dear affair in a Greek setting past Augustus, Knuckles of Saxe-Gotha-Altenburg.[40]

French Neoclassicism [edit]

Neoclassical works of art oftentimes represented aboriginal lodge and an idealized course of "Greek dear".[29] : 136 Jacques-Louis David'southward Death of Socrates is meant to be a "Greek" painting, imbued with an appreciation of "Greek love", a tribute and documentation of leisured, disinterested, masculine fellowship.[47]

English language Romanticism [edit]

The concept of Greek love was important to ii of the most significant poets of English Romanticism, Byron and Shelley. During the Regency era in which they lived, homosexuality was looked upon with increased disfavour and denounced by many in the general public, in line with the encroachment of Victorian values into the public mainstream.[48] The terms "homosexual" and "gay" were not used during this menstruum, but "Greek love" among Byron's contemporaries became a way to conceptualize homosexuality, otherwise taboo, within the precedents of a highly esteemed classical past. The philosopher Jeremy Bentham, for example, appealed to social models of classical antiquity, such as the homoerotic bonds of the Theban Band and pederasty, to demonstrate how these relationships did non inherently erode heterosexual marriages or the family construction.[26] : 38–53

The high regard for classical artifact in the 18th century caused some adjustment in homophobic attitudes on the Continent.[25] : 86 In Germany, the prestige of classical philology led eventually to more honest translations and essays that examined the homoeroticism of Greek culture, particularly pederasty, in the context of scholarly inquiry rather than moral condemnation.[26] An English archbishop penned what may be the most effusive account of Greek pederasty bachelor in English at the time, duly noted by Byron on the "Listing of Historical Writers Whose Works I Accept Perused" that he drew up at age 19.[49]

Plato was trivial read in Byron's fourth dimension, in dissimilarity to the later Victorian era when translations of the Symposium and Phaedrus would accept been the most likely manner for a young student to learn most Greek sexuality.[26] : 89 The one English language translation of the Symposium, published in two parts in 1761 and 1767, was an ambitious undertaking by the scholar Floyer Sydenham, who however was at pains to suppress its homoeroticism: Sydenham regularly translated the discussion eromenos as "mistress", and "boy" often becomes "maiden" or "adult female".[26] : 89–90 At the same time, the classical curriculum in English schools passed over works of history and philosophy in favor of Latin and Greek poetry that often dealt with erotic themes.[26] : 91 In describing homoerotic aspects of Byron's life and work, Louis Crompton uses the umbrella term "Greek dear" to cover literary and cultural models of homosexuality from classical antiquity as a whole, both Greek and Roman,[26] : 89 [50] as received by intellectuals, artists, and moralists of the time. To those such as Byron who were steeped in classical literature, the phrase "Greek love" evoked pederastic myths such every bit Ganymede and Hyacinthus, as well as historical figures such as the political martyrs Harmodius and Aristogeiton, and Hadrian's dear Antinous; Byron refers to all these stories in his writings. He was even more familiar with the classical tradition of male person beloved in Latin literature, and quoted or translated homoerotic passages from Catullus, Horace, Virgil, and Petronius,[26] : 11 whose proper name "was a byword for homosexuality in the eighteenth century".[26] : 93 In Byron's circle at Cambridge, "Horatian" was a code give-and-take for "bisexual".[26] : 94 In correspondence, Byron and his friends resorted to the code of classical allusions, in one exchange referring with elaborate puns to "Hyacinths" who might be struck past coits, every bit the mythological Hyacinthus was accidentally felled while throwing the discus with Apollo.[51]

Shelley complained that contemporary reticence about homosexuality kept mod readers without a knowledge of the original languages from agreement a vital part of aboriginal Greek life.[52] His poetry was influenced by the "androgynous male person beauty" represented in Winckelmann's art history.[26] : 88 Shelley wrote his Discourse on the Manners of the Antient Greeks Relative to the Subject of Love on the Greek conception of dearest in 1818 during his start summer in Italy, meantime with his translation of Plato's Symposium.[53] [54] Shelley was the first major English writer to analyse Platonic homosexuality, although neither work was published during his lifetime. His translation of the Symposium did not appear in consummate class until 1910.[54] Shelley asserts that Greek love arose from the circumstances of Greek households, in which women were not educated and not treated as equals, and thus not suitable objects of ideal love.[54] [55] Although Shelley recognised the homosexual nature of the love relationships between males in ancient Greece, he argued that homosexual lovers frequently engaged in no behaviour of a sexual nature, and that Greek love was based on the intellectual component, in which i seeks a complementary beloved.[55] He maintains that the immorality of the homosexual acts are on par with the immorality of contemporary prostitution, and contrasts the pure version of Greek love with the later licentiousness found in Roman culture.[56] Shelley cites Shakespeare's sonnets equally another expression of the same sentiments, and ultimately argues that they are chaste and platonic in nature.[56]

Victorian era [edit]

Throughout the 19th century, upper-class men of aforementioned-sex orientation or sympathies regarded "Greek love", often used equally a euphemism for the aboriginal pederastic relationship between a man and a youth, every bit a "legitimating ideal":[57] "the prestige of Greece among educated middle-class Victorians ... was and then massive that invocations of Hellenism could bandage a veil of respectability over even a hitherto unmentionable vice or crime."[58] : 28 Homosexuality emerged as a category of idea during the Victorian era in relation to classical studies and "manly" nationalism; the discourse of "Greek beloved" during this time more often than not excluded women's sexuality.[59] Belatedly Victorian writers such as Walter Pater, Oscar Wilde, and John Addington Symonds saw in "Greek love" a way to introduce individuality and diverseness within their ain civilization.[58] : 66 Pater's brusk story "Apollo in Picardy" is ready at a fictional monastery where a infidel stranger named Apollyon causes the death of the young novice Hyacinth; the monastery "maps Greek beloved" equally the site of a potential "homoerotic customs" within Anglo-Catholicism.[60] Others who addressed the field of study of Greek beloved in messages, essays, and poetry include Arthur Henry Hallam.[61]

The efforts among aesthetes and intellectuals to legitimate various forms of homosexual behaviors and attitudes by virtue of a Hellenic model were not without opposition. The 1877 essay "The Greek Spirit in Modern Literature" by Richard St. John Tyrwhitt[62] warned against the perceived immorality of this agenda. Tyrwhitt, who was a vigorous supporter of studying Greek, characterized the Hellenism of his day as "the full deprival of whatever moral restraint on any human impulses", and outlined what he saw as the proper scope of Greek influence on the education of young men.[63] Tyrwhitt and other critics attacked by proper noun several scholars and writers who had tried to use Plato to support an early gay-rights calendar and whose careers were subsequently damaged by their association with "Greek dearest".[three] : 145 [58] : 90–92

Symonds and Greek ethics [edit]

John Addington Symonds, in a photograph he signed for Walt Whitman

In 1873, the poet and literary critic John Addington Symonds wrote A Problem in Greek Ethics, a work of what could afterward be called "gay history", inspired by the poetry of Walt Whitman.[64] The work, "perhaps the most exhaustive eulogy of Greek beloved",[65] remained unpublished for a decade, and then was printed at starting time only in a limited edition for private distribution.[66] Symonds's approach throughout most of the essay is primarily philological. He treats "Greek love" as central to Greek "artful morality".[65] Aware of the taboo nature of his subject matter, Symonds referred obliquely to pederasty as "that unmentionable custom" in a letter to a prospective reader of the book,[67] but defined "Greek beloved" in the essay itself as "a passionate and enthusiastic attachment subsisting between homo and youth, recognised by guild and protected by opinion, which, though it was not free from sensuality, did not degenerate into mere licentiousness".[68]

Symonds studied classics nether Benjamin Jowett at Balliol College, Oxford, and later worked with Jowett on an English language translation of Plato's Symposium.[29] : 78 When Jowett was critical of Symonds' opinions on sexuality, Dowling notes that Jowett, in his lectures and introductions, discussed love between men and women when Plato himself had been talking about the Greek love for boys.[58] : 74 Symonds asserted that "Greek love was for Plato no 'figure of voice communication', but a present and poignant reality. Greek love is for modern studies of Plato no 'figure of speech' and no anachronism, but a present poignant reality."[69] Symonds struggled confronting the desexualization of "Platonic love", and sought to debunk the clan of effeminacy with homosexuality by advocating a Spartan-inspired view of male love as contributing to armed services and political bonds.[58] : 130 When Symonds was falsely defendant of corrupting choirboys, Jowett supported him, despite his own equivocal views of the relation of Hellenism to gimmicky legal and social issues that affected homosexuals.[58] : 88, 91

Symonds also translated classical poetry on homoerotic themes, and wrote poems drawing on ancient Greek imagery and language such as Eudiades, which has been called "the most famous of his homoerotic poems": "The metaphors are Greek, the tone Arcadian and the emotions a chip sentimental for present-twenty-four hour period readers."[29] : 78

Ane of the ways in which Symonds and Whitman expressed themselves in their correspondence on the subject area of homosexuality was through references to aboriginal Greek culture, such every bit the intimate friendship betwixt Callicrates, "the well-nigh beautiful man amid the Spartans", and the soldier Aristodemus.[70] Symonds was influenced by Karl Otfried Müller'south piece of work on the Dorians, which included an "unembarrassed" test of the identify of pederasty in Spartan teaching, military machine life, and guild.[58] : xv Symonds distinguished between "heroic love", for which the ideal friendship of Achilles and Patroclus served every bit a model, and "Greek honey", which combined social ideals with "vulgar" reality.[65] Symonds envisioned a "nationalist homosexuality" based on the model of Greek love, distanced from effeminacy and "debasing" behaviors and viewed as "in its origin and essence, armed forces".[71] He tried to reconcile his presentation of Greek dear with Christian and benevolent values.[29] : 80 His strategy for influencing social acceptance of homosexuality and legal reform in England included evoking an arcadian Greek model that reflected Victorian moral values such as laurels, devotion, and self-sacrifice.[29] : 83 [72] [73]

The trial of Oscar Wilde [edit]

During his relationship with Lord Alfred "Bosie" Douglas, Wilde frequently invoked the historical precedent of Greek models of beloved and masculinity, calling Douglas the contemporary "Hyacinthus, whom Apollo loved so madly," in a letter to him in July 1893.[74] The trial of Oscar Wilde marked the end of the menstruum when proponents of "Greek dearest" could hope to legitimate homosexuality by appeals to a classical model.[3] : 159–160 During the cantankerous exam, Wilde defended his statement that "pleasure is the just matter one should alive for," by acknowledging: "I am, on that point, entirely on the side of the ancients—the Greeks. Information technology is a pagan thought."[75] With the rise of sexology, however, that kind of defense failed to concord.[3]

20th and 21st centuries [edit]

The legacy of Hellenic republic in homosexual aesthetics became problematic, and the meaning of a "costume" derived from classical antiquity was questioned.[iii] The French theorist Michel Foucault (1926–1984), perhaps best known for his work The History of Sexuality, rejected essentialist conceptions of gay history, and fostered a now "widely accustomed" view that "Greek love is not a prefiguration of modern homosexuality."[76] : xxxiv

See also [edit]

  • Catamite
  • Diotima of Mantinea
  • Eros
  • The Four Loves by C. S. Lewis
  • Greek words for love
  • History of erotic depictions
  • Homosexuality in Ancient Hellenic republic
  • Homosexuality in Ancient Rome
  • Intellectual virtue – Greek words for knowledge
  • Pederasty
  • Pederasty in aboriginal Greece
  • Sapphic love
  • Uranian poetry

References [edit]

  1. ^ Blanshard, Alastair J. L. Sex activity: Vice and Beloved from Artifact to Modernity (Wiley-Blackwell, 2010)
  2. ^ a b Buchbinder, David (2003). "Queer Diasporas: Towards a (Re)Reading of Gay History". In Petrilli, Susan (ed.). Translation, Translation. ISBN9042009470.
  3. ^ a b c d e f m h Blanshard, Alastair J. L. "Greek Love," essay at p. 161 of Eriobon, Didier Insult and the Making of the Gay Self, transl. Lucey M. (Duke Academy Press, 2004
  4. ^ a b c Williams, Craig Arthur (x June 1999). Roman Homosexuality: Ideologies of Masculinity in Classical Artifact . Oxford University Press. p. 72. ISBN978-0-nineteen-511300-6. Greek love is a modern phrase.
  5. ^ Taddeo, Julie Anne (eighteen July 2002). Lytton Strachey and the search for mod sexual identity. Routledge; one edition. ISBN978-1-56023-359-6.
  6. ^ Halperin, David M., Winkler John J., and Zeitlin, Froma I., introduction to Before Sexuality: The Construction of Erotic Feel in the Ancient Greek World (Princeton University Press, 1990), p. xix
  7. ^ Pulham, Patricia, Art and the Transitional Object in Vernon Lee's Supernatural Tales (Ashgate, 2008), p. 59.
  8. ^ Gustafson, Susan E. (June 2002). Men desiring men. Wayne State University Press. pp. [1]. ISBN978-0814330296.
  9. ^ Hekma, Gert (1989). The Pursuit of Sodomy: Male Homosexuality in Renaissance and Enlightenment Europe. Haworth Printing. p. 436.
  10. ^ a b Dover, Kenneth J., Greek Homosexuality (Harvard Academy Printing, 1978, 1989)
  11. ^ a b c d Sacks, David, A Dictionary of the Aboriginal Greek World (Oxford University Printing, 1995)
  12. ^ Johnson, Marguerite and Ryan, Terry, Sexuality in Greek and Roman Order and Literature: A Sourcebook (Routledge, 2005), pp. three–4; Anne L. Klinck, "'Sleeping in the Bust of a Tender Companion': Homoerotic Attachments in Sappho," in Same-sexual practice Desire and Dear in Greco-Roman Artifact and in the Classical Tradition of the West (Haworth Printing, 2005), p. 202; Jane McIntosh Snyder, The Adult female and the Lyre (Southern Illinois University Printing, 1989), p. 3.
  13. ^ West, Yard. L.,Studies in Greek Elegy and Iambus, Walter de Gruyter and Co. (1974), page 75
  14. ^ Leitao, David, "The legend of the Theban Ring", in M. Craven Nussbaum and J. Sihvola, The Slumber of Reason: Erotic Experience and Sexual Ethics in Ancient Greece and Rome, Chicago Academy Press (2002), pp. 140–150
  15. ^ King, Helen, "Sowing the Field: Greek and Roman Sexology", in Sexual Cognition, Sexual Scientific discipline: The History of Attitudes to Sexuality (Cambridge Academy Printing, 1994), p. thirty.
  16. ^ a b c d e Pollini, John, "The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver", in Art Bulletin 81.1 (1999)
  17. ^ Joshel, Sandra R., Slavery in the Roman World (Cambridge University Press, 2010), pp. 78 and 95
  18. ^ Younger, John G. Sex in the Aboriginal World from A to Z (Routledge, 2005), p. 38.
  19. ^ Bremmer, January, "An Enigmatic Indo-European Rite: Paederasty", in Arethusa xiii.2 (1980), p. 288.
  20. ^ MacMullen, Ramsay, "Roman Attitudes to Greek Dear", in Historia 31.4 (1982), pp. 484–502.
  21. ^ Cantarella, Eva, Bisexuality in the Ancient World (Yale University Press, 1992, 2002, originally published 1988 in Italian), p. 120
  22. ^ Courtney, Edward, The Fragmentary Latin Poets (Oxford: Clarendon Press, 1992), p. 75.
  23. ^ Halperin, David K., "The First Homosexuality?" in The Sleep of Reason: Erotic Feel and Sexual Ethics in Ancient Greece (Academy of Chicago Press, 2002), pp. 242 and 263.
  24. ^ a b c Vout C., Power and Eroticism in Royal Rome, Cambridge University Press (2007)
  25. ^ a b c Crompton, Louis. Homosexuality and Civilization. Harvard University Printing, 2006. ISBN 978-0-674-02233-i
  26. ^ a b c d e f chiliad h i j thousand l Crompton, Louis. Byron and Greek Love: Homophobia in 19th-century England. Faber & Faber, London 1985. ISBN 978-0-571-13597-4
  27. ^ Armando Maggi, "On Kissing and Sighing: Renaissance Homoerotic Love from Ficino's De Amore and Sopra Lo Amore to Cesare Trevisani's L'impresa (1569)", in Same-Sexual activity Desire and Honey in Greco-Roman Artifact and in the Classical Tradition (Haworth Press, 2005), p. 315, gives a date of 1484.
  28. ^ a b c Berry, Phillippa. Of Chastity and Power: Elizabethan Literature and the Unmarried Queen (Routledge, 1989, 1994)
  29. ^ a b c d eastward f 1000 h i Aldrich, Robert. The Seduction of the Mediterranean: Writing, Art, and Homosexual Fantasy (Routledge, 1993)
  30. ^ Verstraete, Beert C. and Provencal, Vernon. Introduction to Aforementioned-Sex Desire and Honey in Greco-Roman Antiquity and in the Classical Tradition (Haworth Press, 2005), p. nine.
  31. ^ Fone, Byrne R. Due south. (xv May 1998). The Columbia album of gay literature. Columbia University Printing. pp. 131. ISBN978-0-231-09670-6.
  32. ^ See Plato'due south works; Aldrich, The Seduction of the Mediterranean, p. lxxx; Maggi, "On Kissing and Sighing", pp. 315–340, for a broader discussion of homoeroticism in Ficino and related works.
  33. ^ Nikolai Endres, "Plato, Platotude, and Blatancy in East.Chiliad. Forster'due south Maurice", in Alma parens originalis?: The Receptions of Classical Literature and Thought in Africa, Europe, the U.s., and Cuba (Peter Lang, 2007), p. 178, notation ii.
  34. ^ Taylor, Rachel Annand (15 March 2007). Leonardo the Florentine - A Study in Personality. Kiefer Press. pp. +Platonic+honey, +Socratic+love+Michelangelo&lr== 483. ISBN978-1-4067-2927-vi.
  35. ^ Et cet'autre licence Grecque est justement abhorrée par nos muers: Montaigne, "De l'amitié" (1580), 187a and c, equally cited and discussed by Zahi Anbra Zalloua, Montaigne and the Ethics of Skepticism (Rockwood Press, 2005), pp. 86–87.
  36. ^ Michael Platt, "Montaigne, Of Friendship, and On Tyranny", in Freedom over Servitude: Montaigne, La Boétie, and "On Voluntary Servitude" (Greenwood, 1998), p. 58; special accent on the context of political liberty in Marc D. Schachter, "'That Friendship Which Possesses the Soul': Montaigne Loves La Boétie", in Homosexuality in French History and Culture (Haworth Printing, 2001), p. xiv.
  37. ^ Zalloua, Montaigne and the Ethics of Skepticism, p. 87. Platt, "Montaigne", p. 58, thinks that Montaigne'due south emphasis on equality is more than of import than the rejection of "bodily love betwixt males" in the passage. Montaigne as well regards women equally incapable of true friendship.
  38. ^ Todd W. Reeser, Moderating Masculinity in Early on Mod Culture (Academy of North Carolina Press, 2006), pp. 187–214, quotation on p. 213.
  39. ^ Gustafson, Susan Eastward. (June 2002). Men desiring men. Wayne State University Printing. pp. [2]. ISBN978-0-8143-3029-vi.
  40. ^ a b c Robert Tobin, "German Literature", in Gay Histories and Cultures: An Encyclopedia (Taylor & Francis, 2000)
  41. ^ Crompton, Byron and Greek Love, pp. 87–88, citing Winckelmann: Writings on Art ed. David Irwin (London: Phaidon, 1972), pp. 105–106.
  42. ^ Entry on "Apollo Belvedere", in The Classical Tradition (Harvard University Press, 2010), pp. 55–56.
  43. ^ Winckelmann, equally quoted by William Armstrong Percy III, "Reconsiderations about Greek Homosexualities", in Same-Sex Want and Love in Greco-Roman Antiquity and in the Classical Tradition, (Haworth Printing, 2005), p. 49, with reference to Aldrich, The Seduction of the Mediterranean, p. 51.
  44. ^ Kuzniar, Alice A., Outing Goethe and His Historic period (Stanford University Press, 1996), p. 14 et passim. See also Potts, Alex, Flesh and the Platonic: Winckelmann and the Origins of Art History (Yale University Press, 1994, 2000), and Gustafson, Susan E., Men Desiring Men: The Verse of Aforementioned-Sexual activity Identity and Desire in German Classicism (Wayne State Academy Press, 2002), p. 63, on how Winckelmann'southward letters provide "a set of tropes that signal the struggle to express the male same-sex desire".
  45. ^ W. Daniel Wilson, "Diabolical Entrapment: Mephisto, the Angels, and the Homoerotic in Goethe'southward Faust II", in Goethe's Faust: Theatre of Modernity (Cambridge University Press, 2011), p. 177.
  46. ^ Gustafson, Men Desiring Men, pp. 11, 32, 44.
  47. ^ Crow, Thomas Eastward. (20 June 2006). Emulation. Yale University Press; Revised edition. pp. 99. ISBN978-0-300-11739-iv.
  48. ^ Crompton, Byron and Greek Beloved, p. 3, Crompton writes that homosexuality was denounced past "poets and novelists, theologians, journal writers, and historians, forth with newspapers, political speeches, reports of religious societies, and popular pamphlets".
  49. ^ Crompton, Byron and Greek Love, pp. 97–97. In his Antiquities of Greece (1697–1699), Archbishop John Potter assumed that "the excellent passion" of the Theban Band was celibate. Potter echoes Athenaeus'due south praise of pederasty, and Strabo's account of Cretan pederasty.
  50. ^ Latin literature in item was seen as continuing or deriving from a Greek heritage.
  51. ^ Via a punning allusion to Petronius's Satyricon, plenum et optabilem coitum ("full and to-be-wished-for coitus"); Crompton, Byron and Greek Love, pp. 127–129. Encounter as well Barry Weller, "English Literature", in Gay Histories and Cultures: An Encyclopedia (Taylor & Francis, 2000), p. 444, on the use of classical allusions as code among Byron and his circumvolve.
  52. ^ Crompton's summary in Byron and Greek Love, p. 87, citing "A Soapbox on the Manners of the Antient Greeks Relative to the Subject of Love", in The Platonism of Shelley, ed. James A. Notopoulos (Knuckles University Press, 1949), p. 407.
  53. ^ Kaylor, Michael Matthew (2006). Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde. Masaryk University Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde. p. 58. ISBNeighty-210-4126-nine.
  54. ^ a b c Holmes, Richard (1980). Shelley on honey: an anthology. Academy of California Press. pp. 95–98. ISBN0-520-04322-vii.
  55. ^ a b Singer, Irving (2009). The Nature of Dearest: Plato to Luther. University of Chicago Press. p. 414. ISBN978-0-262-51272-5.
  56. ^ a b Woods, Gregory (1998). A History of Gay Literature: The Male Tradition. Earth Print Ltd. pp. 117–118. ISBN978-0-300-08088-9.
  57. ^ Jonathan Ned Katz, Dear Stories: Sex activity between Men earlier Homosexuality (University of Chicago Press, 2001), p. 244.
  58. ^ a b c d e f g Dowling, Linda. Hellenism and Homosexuality in Victorian Oxford (Cornell Academy Press, 1994)
  59. ^ Nancy Sorkin Rabinowitz, introduction to Among Women: From the Homosocial to the Homoerotic in the Ancient World (University of Texas Press, 2002), pp. 9–10; Joan DeJean, "Sex and Philology: Sappho and the Rising of German Nationalism", in Re-reading Sappho: Reception and Transmission (University of California Press, 1996), p. 139ff. Deborah Cohler, Denizen, Invert, Queer: Lesbianism and State of war in Early Twentieth-Century United kingdom (University of Minnesota Printing, 2010), p. 8, observes that "homosexuality in women was located only through medical or anthropological measure, reserving the 'highly regarded' classical studies for the realm of men only."
  60. ^ Frederick South. Roden, Same-Sex Desire in Victorian Religious Culture (Palgrave Macmillan, 2002), p. 84.
  61. ^ Richard Dellamora, Masculine Desire: The Sexual Politics of Victorian Aestheticism (Academy of North Carolina Press, 1990), pp. 23–25, with further discussion of Hallam and his relations with other literary figures et passim.
  62. ^ Published in The Contemporary Review 29 (1877), pp. 552–566.
  63. ^ Tyrwhitt, "The Greek Spirit in Modernistic Literature", pp. 558–559.
  64. ^ Katz, Beloved Stories, p. 244. Katz notes that "Whitman'due south knowledge of and response to ancient Greek love is the field of study for a major study" (p. 381, notation 6).
  65. ^ a b c DeJean, "Sex activity and Philology", p. 139.
  66. ^ Katz, Love Stories, p. 244. A Problem in Greek Ethics was after published without attribution in Havelock Ellis's Sexual Inversion (1897); see Eric O. Clarke, Virtuous Vice: Homoeroticism and the Public Sphere (Duke University Press, 2000), p. 144.
  67. ^ Katz, Love Stories, p. 262.
  68. ^ As quoted by Pulham, Art and Transitional Object, p. 59, and Anne Hermann, Queering the Moderns: Poses/Portraits/Performances (St. Martin's Press, 2000), p. 148.
  69. ^ Aldrich, The Seduction of the Mediterranean, p. 78, citing a letter written past Symonds. Passage discussed also by Dowling, p. 130, and Bart Schultz, Henry Sidgwick: An Intellectual Biography (Cambridge Academy Press, 2004), p. 381.
  70. ^ Katz, Love Stories, pp. 243–244.
  71. ^ Cohler, Denizen, Capsize, Queer, p. vii, quoting Symonds, A Problem in Sexual Ideals. Encounter as well Douglass Shand-Tucci, The Crimson Letter: Harvard, Homosexuality, and the Shaping of American Culture (St. Martin's Press, 2003), p. forty.
  72. ^ Cole, Sarah. Modernism, Male Friendship, and the First Globe War (Cambridge University Press, 2003), p. 44, on Greek homoeroticism as conceived in Symonds'southward fourth dimension as "a form of dearest which in do can never lucifer the ideal as presented by the poets".
  73. ^ Pulham, Fine art and Transitional Object, pp. 59ff., points out that despite attempts to "sanitize" Greek dearest, the Victorian use of classical mythology and texts necessarily admit the "unruly qualities" of sexual desire that the originals contain.
  74. ^ Kingdom of the netherlands, Merlin, ed. (2006). Oscar Wilde: A Life in Messages. New York: Carroll & Graf Publishers. p. 159.
  75. ^ "Testimony of Oscar Wilde on Cross Examination (April 3,1895)(Literary Part)".
  76. ^ Eriobon, Didier. Insult and the Making of the Gay Self, translated by Michael Lucey (Knuckles University Printing, 2004)

Sources [edit]

  • "English language-to-Greek". Perseus. give-and-take search results for dearest
  • "8 Greek phrases for love". Writer Joanne Reed. 27 August 2019.
  • "Definitions [of beloved]" (PDF). mbcarlington.com. Greek give-and-take study on Love. Archived from the original (PDF) on 27 November 2014.

Bibliography [edit]

  • Blanshard, Alastair J. 50. (2004) "Greek Beloved," essay at p. 161 of Eriobon, Didier Insult and the Making of the Gay Self, transl. Lucey M. (Duke Academy Press). ISBN 978-0-822-33371-5
  • Blanshard, Alastair J. L. (2010). Sexual practice: Vice and Love from Artifact to Modernity. Classical Receptions. Vol. 5. John Wiley and Sons. ISBN978-1-4051-2291-7.
  • Cantarella, Eva (1992). Bisexuality in the Ancient Globe. London: Yale University Press. ISBN978-0-300-04844-five.
  • Crompton, Louis (1985). Byron and Greek Dear: Homophobia in 19th-century England. London: Faber & Faber. ISBN978-0-571-13597-4.
  • Crompton, Louis (2003). Homosexuality & Civilisation . Cambridge: Belknap Printing of Harvard University Press. ISBN978-0-674-02233-1.
  • Davidson, James (2007). The Greeks and Greek Beloved: A Radical Reappraisal of Homosexuality in Ancient Hellenic republic. New York: Random House. ISBN978-0-375-50516-iv.
  • Dowling, Linda (1994). Hellenism and Homosexuality in Victorian Oxford . New York: Cornell Academy Press. ISBN978-0-801-48170-3.
  • Fone, Byrne (1998). The Columbia Album of Gay Literature. New York: Columbia University Printing. ISBN978-0-231-09670-half dozen.
  • Gill, Christopher (1999). The Symposium (Plato). London: Penguin Classics. ISBN978-0-140-44927-iii.
  • Haggerty, George (1999). Men in Love. New York: Columbia University Press. ISBN978-0-231-11043-3.
  • Halperin, David M. (1990). I Hundred Years of Homosexuality and Other Essays on Greek Love . London: Routledge.
  • Kuzniar, Alice (1996). Outing Goethe & His Age . Stanford: Stanford University Press. ISBN978-0-8047-2615-3.
  • Maccarthy, Fiona (2004). Byron: Life and Legend. New York: Farrar, Straus and Giroux. ISBN978-0-374-52930-seven.
  • Posner, Richard (1992). Sex and Reason . Cambridge: Harvard University Press. ISBN978-0-674-80280-three.
  • Reeser, Todd W. (2016). Setting Plato Straight: Translating Ancient Sexuality in the Renaissance. Chicago: University of Chicago Printing.
  • Symonds, John (2007). A Problem in Greek Ethics: Paiderastia. Metropolis: Forgotten Books. ISBN978-one-60506-389-8.
  • Taddeo, Julie Anne (2002). Lytton Strachey and the Search for Modern Sexual Identity: the Last Eminent Victorian. New York: Routledge. ISBN978-1-56023-359-six.
  • Tamagne, Florence (2004). History of Homosexuality in Europe, 1919-1939. New York: Algora Publishing. ISBN978-0-87586-356-6.
  • Vout, Caroline (2007). Ability and Eroticism in Regal Rome. Cambridge University Press.
  • Williams, Craig A. (1999). Roman Homosexuality: Ideologies of Masculinity in Classical Antiquity . Oxford University Press. ISBN978-0-19-511300-6.

tolarforgest.blogspot.com

Source: https://en.wikipedia.org/wiki/Greek_love

Enregistrer un commentaire for "Pictures of Greek Gods Having Love Pictures of Greek Art"