Abstracts of dissertations available on microfilm or as xerographic reproductions.

It is a commonly held view among historians of Greek literature that with the advent of Euripides the tragic structure, even the tragic outlook of Greek drama suffered a breakdown from which it never recovered. While there is much truth in this opinion, it has tended to put too much emphasis on "Euripides the destroyer" rather than "Euripides the creator." In this study the author's main purpose is to redress the balance and to discuss the structure and techniques of Euripidean drama in relation to its new and richly varied themes. The consistent dramatic form evolved by Aeschylus and Sophocles had grown out of their conception of tragedy as the resultant of the tension between the individual will and the universal order suggested in myth. For Euripides, who never fully accepted myth as the real basis of tragedy, alternate ways of using the traditional material became necessary, and the playwright continually changed his dramatic structure to suit the particular tragic idea he was seeking to express. Viewed in this way, Euripides' dramatic technique may be seen in positive as well as negative terms—as something other than the breakdown of structural technique and mythological insight under the overwhelming force of his ideas. Professor Conacher offers here a new view of Euripides as the first Greek dramatist properly to understand the world of myth, and so, in a sense, to stand a bit outside it. He shows how Euripides, far from being an impatient or incompetent craftsman, used traditional mth as a basis for inventing new forms in which to cast his perceptions of the sources of human tragedy. All the extant Euripidean drama is examined in this book; the result is an intelligent guide to the plays for all students of dramatic literature, as well as a convincing defence of Euripides the creator.

Tragic Workings in Euripides? Drama' offers a substantially new theory and method for understanding Attic tragedy. Starting from anthropological insights, and drawing on Aristotle?s theory of the specific ?tragic? reactions of ?shock and horror? as well as his propositions on the ?tragic? violation of fundamental social values, Des Bouvrie argues that the participating community in fifth-century Greece, for instance at the Dionysia, the Athenian dramatic festival, assembled as a collective body engaging in a program of ?prescribed sentiments.? She identifies this program as a ?tragic process? that mobilized the audience into revitalizing their institutional order, the unquestionable values sustaining the oikos and preserving the polis.00Des Bouvrie?s novel, not to say revolutionary, and explicitly ?anthropological? approach, consists in focusing primarily on the ?tragic workings? of Attic tragedy. While Euripides is singled out ? with astute readings of Heracleidae, Andromache, Hecuba, Heracles, The Trojan Women, Iphigenia in Tauris and Iphigenia at Aulis on offer - the author?s earlier work on other Greek tragedians suggests that these features were operating in the genre as such. For students and scholars interested in ancient Greek tragedy, this volume constitutes a remarkable contribution. It will significantly further studies of the tragic genre as well as stimulate new debate.

This book brings together twenty-three distinctive and influential essays on ancient moral philosophy--including several published here for the first time--by the distinguished philosopher and classical scholar John Cooper. The volume gives a systematic account of many of the most important issues and texts in ancient moral psychology and ethical theory, providing a unified and illuminating way of reflecting on the fields as they developed from Socrates and Plato through Aristotle to Epicurus and the Stoic philosophers Chrysippus and Posidonius, and beyond. For the ancient philosophers, Cooper shows here, morality was "good character" and what that entailed: good judgment, sensitivity, openness, reflectiveness, and a secure and correct sense of who one was and how one stood in relation to others and the surrounding world. Ethical theory was about the best way to be rather than any principles for what to do in particular circumstances or in relation to recurrent temptations. Moral psychology was the study of the psychological conditions required for good character--the sorts of desires, the attitudes to self and others, the states of mind and feeling, the kinds of knowledge and insight. Together these papers illustrate brilliantly how, by studying the arguments of the Greek philosophers in their diverse theories about the best human life and its psychological underpinnings, we can expand our own moral understanding and imagination and enrich our own moral thought. The collection will be crucial reading for anyone interested in classical philosophy and what it can contribute to reflection on contemporary questions about ethics and human life.

-- A monograph on Euripides entitled "Mortal Vision: the Wisdom of Euripides" -- Five plays in translation: Hekabe, Helen, Iphigenia at Aulis, Iphigenia in Tauris, and Bakkhai -- A concluding essay entitled "Revel and Revelation: the Poetics of Euripi