New PDF release: A Commentary on Livy: books 1-5

By R.M. Ogilvie

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Additional info for A Commentary on Livy: books 1-5

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Such anger would not arise from an objective breach of a legitimate entitlement to respect, and to the extent that the response fails wholly to match the conditions, it is (in terms of those conditions) “irrational”; but the case of retaliatory anger for the death of a comrade, I submit, is both immediately recognizable to us as a form of anger and sufficiently close to the Aristotelian definition to count as a variant of his schema. This is certainly a case in which anger cannot objectively be characterized as identifying a failure to meet a legitimate expectation of respect between members of a co-operating group, but it can nonetheless be regarded as an extension of such a scenario in the mind of the angry individual to relations between members of non-co-operating groups.

K¨ovecses (2000: 61–86) demonstrates that the image schema of emotion as a force is basic to the concept; on the more specific metaphors here, see Lakoff and K¨ovecses (1987) 202–3 (anger as fire); K¨ovecses (2000) 38, 64, 75–7 (emotion as fire); 37, 64, 71–2 (emotion as natural force); 21, 170 (anger as fire); 21, 167, 171 (anger as natural force). It should be noted that as menos overlaps with anger in Homer, so anger overlaps with other more general conceptions of emotion in English and other languages; many of the metaphors through which emotions are conceptualized are used either of emotion in general or of more than one emotion (K¨ovecses [2000] 35–50).

G. 605–6 of divine anger at human presumption; cf. 477–83. The exception is –cÛsato = colÛsato, which are equivalent in metrical shape, but nonetheless metrically useful alternatives by virtue of the presence/absence of the augment. 291. 30 d . l. cairns aggrieved are regularly aspects of the same emotion;82 more generally, and perhaps more significantly, one might point to the very real sense of anger that permeates genuine human grief in both spontaneous and ritualized form (see above). 391) and does invariably, as cholos and ch¯oesthai typically do, focus on the commission of some affront or offense, it can also be distinguished 82 83 84 See Braund (1997) 80 and Harris (2002) 68 on Lat.

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A Commentary on Livy: books 1-5 by R.M. Ogilvie

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