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BEGIN:VEVENT
DTSTAMP:20260611T163825Z
DTSTART;TZID=Europe/London:20130627T100000
DTEND;TZID=Europe/London:20130627T100000
SUMMARY:Emotion and persuasion in classical antiquity
UID:20260617T161025Z-iCalPlugin-Grails@philevents-web-bd7db559-gt5qm
TZID:Europe/London
LOCATION:11 Bedford Square/2 Gower Street\, London\, United Kingdom\, WC1B 3RF
DESCRIPTION:<p>This colloquium addresses the variety of ways in which emotions are used in&nbsp\;strategies of persuasion within and between societies\, groups and&nbsp\;individuals in the ancient world\, considering different strata of society\,&nbsp\;and diverse media of communication. &nbsp\;Persuasion may be effected\, for&nbsp\;example\, by narrative\, explicit exhortation\, or covert manipulation through&nbsp\;the judicious use of certain words and phrases. &nbsp\;Emotional strategies can be&nbsp\;aimed at superiors\, inferiors or one&rsquo\;s equals\; to strangers or friends\; and&nbsp\;attempted for personal gain or the public good. They can appear in oral&nbsp\;communications designed to be heard briefly &ndash\; i.e. forensic\, deliberative\,&nbsp\;epideictic\, hortatory or supplicatory oratory &ndash\; their representations in&nbsp\;literature\, or in written communications that can be read again and again&nbsp\;(philosophical treatises\, other literary works\, letters\, inscriptions).<br><br>In recent years scholarship on emotive persuasion techniques has focused&nbsp\;primarily on explicit exhortation to feel a small group of emotions (anger\,&nbsp\;hatred\, envy\, gratitude\, pity) in Attic forensic oratory\, rhetorical&nbsp\;techniques as propounded by philosophers (Aristotle\, pseudo-Aristotle\,&nbsp\;Cicero\, Quintilian)\, and theatrical techniques such as dress\, gesture or&nbsp\;vocal techniques. The last of these is outside the scope of this&nbsp\;colloquium\, and we aim to move discussion well beyond the former two.<br><br>We invite abstracts on any aspect of emotion(s) used to persuade\, in any&nbsp\;period of ancient Greece or Rome from the earliest written texts through to&nbsp\;Late Antiquity. In literature this will include rhetorical treatises&nbsp\;(mainly in their relation to other forms of literature)\, actual speeches&nbsp\;(from Classical Athens through Rome to the &lsquo\;Second Sophistic&rsquo\; and early&nbsp\;Christian sermons)\, representations of actual or fictional speeches in other&nbsp\;genres (epic\, drama\, historiography etc.)\, and other forms of literature&nbsp\;whose purpose may be deemed partly to persuade (e.g. philosophical&nbsp\;treatises\, consolations\, satires\, epodes\, Pauline letters). &nbsp\;In non-literary&nbsp\;media it will include texts preserved in inscriptions or on papyri such as&nbsp\;imperial rescripts from and petitions to emperors\, private letters\, and&nbsp\;prayers or curses addressed to gods. &nbsp\;Supplementary questions\, especially in&nbsp\;non-literary media\, will be to consider whether women&rsquo\;s voices differ from&nbsp\;men&rsquo\;s (or from male representations of female voices)\, and to what extent&nbsp\;the &lsquo\;common man&rsquo\; (and woman) makes use\, or not\, of literary techniques&nbsp\;developed by higher-status educated men.<br><br>Abstracts of no more than 300 words should be sent to&nbsp\;Ed.Sanders@rhul.ac.uk</a>&nbsp\;and&nbsp\;Matthew.Johncock.2011@live.rhul.ac.uk</a>&nbsp\;by 23 December 2012<br><br></p>\n
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