Saturday, January 30, 2016

tap tap tap .......Is This Thing On?

So y'all know that posting your 2pp. readings of your chosen Sappho poem is not, like, optional, right? C'mon, be brave. Jump on in, the water's fine. Remember, if anyone has trouble posting, e-mail me: dcarrico@sfai.edu If you paste your reading in the e-mail or give me a .docx attachment I can post it here for you and also re-invite you so you can try to get on again if there is trouble. Hope everybody is having a lovely weekend.

Friday, January 22, 2016

Please Read This Excerpt from the Iliad in Addition to the First and Last Chapters:

From the Iliad, Chapter IX:

"My mother Thetis tells me that there are two ways in which I may meet my end. If I stay here and fight, I shall not return alive but my name will live for ever: whereas if I go home my name will die, but it will be long ere death shall take me. To the rest of you, then, I say, 'Go home, for you will not take Ilius.' Jove has held his hand over her to protect her, and her people have taken heart. Go, therefore, as in duty bound, and tell the princes of the Achaeans the message that I have sent them; tell them to find some other plan for the saving of their ships and people, for so long as my displeasure lasts the one that they have now hit upon may not be. As for Phoenix, let him sleep here that he may sail with me in the morning if he so will. But I will not take him by force."

They all held their peace, dismayed at the sternness with which he had denied them, till presently the old knight Phoenix in his great fear for the ships of the Achaeans, burst into tears and said, "Noble Achilles, if you are now minded to return, and in the fierceness of your anger will do nothing to save the ships from burning, how, my son, can I remain here without you? Your father Peleus bade me go with you when he sent you as a mere lad from Phthia to Agamemnon. You knew nothing neither of war nor of the arts whereby men make their mark in council, and he sent me with you to train you in all excellence of speech and action. Therefore, my son, I will not stay here without you- no, not though heaven itself vouchsafe to strip my years from off me, and make me young as I was when I first left Hellas the land of fair women. I was then flying the anger of father Amyntor, son of Ormenus, who was furious with me in the matter of his concubine, of whom he was enamoured to the wronging of his wife my mother. My mother, therefore, prayed me without ceasing to lie with the woman myself, that so she hate my father, and in the course of time I yielded. But my father soon came to know, and cursed me bitterly, calling the dread Erinyes to witness. He prayed that no son of mine might ever sit upon knees- and the gods, Jove of the world below and awful Proserpine, fulfilled his curse. I took counsel to kill him, but some god stayed my rashness and bade me think on men's evil tongues and how I should be branded as the murderer of my father: nevertheless I could not bear to stay in my father's house with him so bitter a against me. My cousins and clansmen came about me, and pressed me sorely to remain; many a sheep and many an ox did they slaughter, and many a fat hog did they set down to roast before the fire; many a jar, too, did they broach of my father's wine. Nine whole nights did they set a guard over me taking it in turns to watch, and they kept a fire always burning, both in the cloister of the outer court and in the inner court at the doors of the room wherein I lay; but when the darkness of the tenth night came, I broke through the closed doors of my room, and climbed the wall of the outer court after passing quickly and unperceived through the men on guard and the women servants. I then fled through Hellas till I came to fertile Phthia, mother of sheep, and to King Peleus, who made me welcome and treated me as a father treats an only son who will be heir to all his wealth. He made me rich and set me over much people, establishing me on the borders of Phthia where I was chief ruler over the Dolopians.

"It was I, Achilles, who had the making of you; I loved you with all my heart: for you would eat neither at home nor when you had gone out elsewhere, till I had first set you upon my knees, cut up the dainty morsel that you were to eat, and held the wine-cup to your lips. Many a time have you slobbered your wine in baby helplessness over my shirt; I had infinite trouble with you, but I knew that heaven had vouchsafed me no offspring of my own, and I made a son of you, Achilles, that in my hour of need you might protect me. Now, therefore, I say battle with your pride and beat it; cherish not your anger for ever; the might and majesty of heaven are more than ours, but even heaven may be appeased; and if a man has sinned he prays the gods, and reconciles them to himself by his piteous cries and by frankincense, with drink-offerings and the savour of burnt sacrifice. For prayers are as daughters to great Jove; halt, wrinkled, with eyes askance, they follow in the footsteps of sin, who, being fierce and fleet of foot, leaves them far behind him, and ever baneful to mankind outstrips them even to the ends of the world; but nevertheless the prayers come hobbling and healing after. If a man has pity upon these daughters of Jove when they draw near him, they will bless him and hear him too when he is praying; but if he deny them and will not listen to them, they go to Jove the son of Saturn and pray that he may presently fall into sin- to his ruing bitterly hereafter. Therefore, Achilles, give these daughters of Jove due reverence, and bow before them as all good men will bow. Were not the son of Atreus offering you gifts and promising others later- if he were still furious and implacable- I am not he that would bid you throw off your anger and help the Achaeans, no matter how great their need; but he is giving much now, and more hereafter; he has sent his captains to urge his suit, and has chosen those who of all the Argives are most acceptable to you; make not then their words and their coming to be of none effect. Your anger has been righteous so far. We have heard in song how heroes of old time quarrelled when they were roused to fury, but still they could be won by gifts, and fair words could soothe them.

"I have an old story in my mind- a very old one- but you are all friends and I will tell it. The Curetes and the Aetolians were fighting and killing one another round Calydon- the Aetolians defending the city and the Curetes trying to destroy it. For Diana of the golden throne was angry and did them hurt because Oeneus had not offered her his harvest first-fruits. The other gods had all been feasted with hecatombs, but to the daughter of great Jove alone he had made no sacrifice. He had forgotten her, or somehow or other it had escaped him, and this was a grievous sin. Thereon the archer goddess in her displeasure sent a prodigious creature against him- a savage wild boar with great white tusks that did much harm to his orchard lands, uprooting apple-trees in full bloom and throwing them to the ground. But Meleager son of Oeneus got huntsmen and hounds from many cities and killed it- for it was so monstrous that not a few were needed, and many a man did it stretch upon his funeral pyre. On this the goddess set the Curetes and the Aetolians fighting furiously about the head and skin of the boar.

"So long as Meleager was in the field things went badly with the Curetes, and for all their numbers they could not hold their ground under the city walls; but in the course of time Meleager was angered as even a wise man will sometimes be. He was incensed with his mother Althaea, and therefore stayed at home with his wedded wife fair Cleopatra, who was daughter of Marpessa daughter of Euenus, and of Ides the man then living. He it was who took his bow and faced King Apollo himself for fair Marpessa's sake; her father and mother then named her Alcyone, because her mother had mourned with the plaintive strains of the halcyon-bird when Phoebus Apollo had carried her off. Meleager, then, stayed at home with Cleopatra, nursing the anger which he felt by reason of his mother's curses. His mother, grieving for the death of her brother, prayed the gods, and beat the earth with her hands, calling upon Hades and on awful Proserpine; she went down upon her knees and her bosom was wet with tears as she prayed that they would kill her son- and Erinys that walks in darkness and knows no ruth heard her from Erebus.

"Then was heard the din of battle about the gates of Calydon, and the dull thump of the battering against their walls. Thereon the elders of the Aetolians besought Meleager; they sent the chiefest of their priests, and begged him to come out and help them, promising him a great reward. They bade him choose fifty plough-gates, the most fertile in the plain of Calydon, the one-half vineyard and the other open plough-land. The old warrior Oeneus implored him, standing at the threshold of his room and beating the doors in supplication. His sisters and his mother herself besought him sore, but he the more refused them; those of his comrades who were nearest and dearest to him also prayed him, but they could not move him till the foe was battering at the very doors of his chamber, and the Curetes had scaled the walls and were setting fire to the city. Then at last his sorrowing wife detailed the horrors that befall those whose city is taken; she reminded him how the men are slain, and the city is given over to the flames, while the women and children are carried into captivity; when he heard all this, his heart was touched, and he donned his armour to go forth. Thus of his own inward motion he saved the city of the Aetolians; but they now gave him nothing of those rich rewards that they had offered earlier, and though he saved the city he took nothing by it. Be not then, my son, thus minded; let not heaven lure you into any such course. When the ships are burning it will be a harder matter to save them. Take the gifts, and go, for the Achaeans will then honour you as a god; whereas if you fight without taking them, you may beat the battle back, but you will not be held in like honour."

And Achilles answered, "Phoenix, old friend and father, I have no need of such honour. I have honour from Jove himself, which will abide with me at my ships while I have breath in my body, and my limbs are strong. I say further- and lay my saying to your heart- vex me no more with this weeping and lamentation, all in the cause of the son of Atreus. Love him so well, and you may lose the love I bear you. You ought to help me rather in troubling those that trouble me; be king as much as I am, and share like honour with myself; the others shall take my answer; stay here yourself and sleep comfortably in your bed; at daybreak we will consider whether to remain or go."

On this she nodded quietly to Patroclus as a sign that he was to prepare a bed for Phoenix, and that the others should take their leave. Ajax son of Telamon then said, "Ulysses, noble son of Laertes, let us be gone, for I see that our journey is vain. We must now take our answer, unwelcome though it be, to the Danaans who are waiting to receive it. Achilles is savage and remorseless; he is cruel, and cares nothing for the love his comrades lavished upon him more than on all the others. He is implacable- and yet if a man's brother or son has been slain he will accept a fine by way of amends from him that killed him, and the wrong-doer having paid in full remains in peace among his own people; but as for you, Achilles, the gods have put a wicked unforgiving spirit in your heart, and this, all about one single girl, whereas we now offer you the seven best we have, and much else into the bargain. Be then of a more gracious mind, respect the hospitality of your own roof. We are with you as messengers from the host of the Danaans, and would fain he held nearest and dearest to yourself of all the Achaeans."

"Ajax," replied Achilles, "noble son of Telamon, you have spoken much to my liking, but my blood boils when I think it all over, and remember how the son of Atreus treated me with contumely as though I were some vile tramp, and that too in the presence of the Argives. Go, then, and deliver your message; say that I will have no concern with fighting till Hector, son of noble Priam, reaches the tents of the Myrmidons in his murderous course, and flings fire upon their ships. For all his lust of battle, I take it he will be held in check when he is at my own tent and ship."

Monday, January 18, 2016

Syllabus SFAI 2016



HUMN 224-01 Are We Not Men? Patriarchy in Greek and Roman Antiquity
Spring 2016
Wednesdays, 1-3.45, Chestnut 20B

Course Blog: http://arewenotmenrhetforreal.blogspot.com
Instructor: Dale Carrico, dcarrico@sfai.edu
Office Hours: Before and after class, and by appointment.

Course Description:

The societies of Greek, Roman, and Christian antiquity were conspicuously patriarchal. Homeric heroes made history and conquered death with great words and deeds in an aspirational fantasy of masculine agency. The Roman paterfamilias, perhaps patriarchy's most quintessential expression, centered around the authoritarian male head of the household who held an unquestionable power of life and death over his children, female relatives, and household slaves. But in philosophy and in poetry, in Greek tragedies and in Roman comedies, we find glimpses of a considerably richer and more complicated world of gendered relations, erotic imagination, and human possibility, we encounter profound anxieties, ambivalences, and resistances to patriarchal practices and prejudices. This course will examine these tensions. We will be reading from Sappho, Homer, Thucydides, Gorgias, Plato, Aristotle, Aristophanes, Euripides, Cicero, Terence, Juvenal, Quintilian, Petronius as well as contemporary feminist and queer theorists and historians.

Course Requirements:  Reading Notebook, Five Weekly Questions/Comments, Short Reading (2-3pp.), Workshop Worksheet, Midterm Paper (4-5pp.), Course Narrative (2pp.), Final Paper (6-7pp.)
Attendance Policy:  Attendance and punctuality are expected. Necessary absences should be discussed in advance whenever possible.

Provisional Schedule of Meetings

January

Week One | 20 Introductions

Week Two | 27 Homer -- First and Last Chapters of the Iliad and an excerpt from Chapter IX posted on the blog.

February

Week Three | 3 Poems of Sappho (Post Close Reading before class)

Week Four | 10 Gorgias -- Encomium of Helen; Melian Dialogue

Week Five | 17 Euripides -- Hecuba

Week Six | 24 Workshop

March

Week Seven | 2 Plato -- Symposium (Hand in first paper)

Week Eight | 9 Plato -- Apology and "Allegory of the Cave" from the Republic; Aristotle on Women

Week Nine | Spring Break

Week Ten | 23 Aristophanes -- Wasps

Week Eleven |30 Thucydides -- Book II (Preferably all of it, but at least read Pericles' Funeral Oration in Book II) from Thucydides History of the Peloponnesian War

April

Week Twelve | 6 Terence -- Eunuchus; Cicero -- Philippics; Hortensia -- in the Forum 
Supplement: Cicero, Against Cataline

Week Thirteen | 13 Marcus Cicero -- Commentariolum Petitionis; Suetonius -- Caligula; and Juvenal -- Satires

Week Fourteen | 20  Petronius -- Trimalchio's Feast from Satyricon (The link takes you to Chapter Six -- keep reading through Chapter Ten.)

Week Fifteen | 27 Workshop for the Final Paper

May

Week Sixteen | 4 Concluding Remarks Final Papers Due

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Grades:
Grades will be determined by the following numerical breakdown:

97-100:  A+
94-96:   A
90-93:   A-
87-89:   B+
84-86:   B
80-83:   B-
77-79:   C+
74-76:   C
60-73:   D / Failure

Academic Resource Center
The Academic Resource Center (ARC) provides free tutoring to all SFAI students on any assignment or project. Because everyone benefits from discussing and developing their work in an individualized setting, SFAI recommends that all students make use of the Academic Resource Center.

Students can make an appointment with a tutor by visiting https://tutortrac.sfai.edu (username is the first part of your SFAI email address; password is your last name). The Center is open throughout the semester (beginning after the add/drop period) from 10am to 4pm Monday through Friday in the lower level of the Chestnut Street campus (at the Francisco Street entrance), with extended hours in the Residence Halls and at the Graduate Campus. Students are also welcome to drop by the Center any time during open hours to make use of the ARC’s writing reference library, computers, and study spaces.

Disability Accommodations
SFAI has a commitment to provide equal educational opportunities for qualified students with disabilities in accordance with state and federal laws and regulations; to provide equality of access for qualified students with disabilities; and to provide accommodations, auxiliary aids, and services that will specifically address those functional limitations of the disability which adversely affects equal educational opportunity. SFAI will assist qualified students with disabilities in securing such appropriate accommodations, auxiliary aids and services. The Accessibility Services Office at SFAI aims to promote self-awareness, self determination, and self-advocacy for students through our policies and procedures.

In the case of any complaint related to disability matters, a student may access the student grievance procedures; however, complaints regarding requests for accommodation are resolved pursuant to Section IV – Process for Requests for Accommodations: Eligibility, Determination and Appeal.

The Accessibility Services Office is located on the Chestnut Campus in the Student Affairs Office and can be reached at accessiblity@sfai.edu.

Academic Integrity and Misconduct Policy
The rights and responsibilities that accompany academic freedom are at the heart of the intellectual, artistic, and personal integrity of SFAI. At SFAI we value all aspects of the creative process, freedom of expression, risk-taking, and experimentation that adhere
to the fundamental value of honesty in the making of one’s academic and studio work and in relationship to others and their work. Misunderstanding of the appropriate academic conduct will not be accepted as an excuse for academic dishonesty. If a student is
unclear about appropriate academic conduct in relationship to a particular situation, assignment, or requirement, the student should consult with the instructor of the course, Department Chair, Program Directors, or the Dean of Students.

Forms of Academic Misconduct

Plagiarism
Plagiarism is the unacknowledged use of another’s words, ideas, or information. At SFAI academic writing must follow conventions of documentation and citation (6.1; MLA Handbook, Joseph Gibaldi ch.2). Students are advised to seek out this guideline in the
Academic Support Center, to ask faculty when they are in doubt about standards, and to recognize they are ultimately responsible for proper citation. In the studio, appropriation, subversion, and other means of challenging convention complicate attempts to
codify forms of acknowledgment and are often defined by disciplinary histories and practices and are best examined, with the faculty, in relationship to the specific studio course.

Cheating
Cheating is the use or attempted use of unauthorized information including: looking at or using information from another person’s paper/exam; buying or selling quizzes, exams, or papers; possessing, referring to, or employing opened textbooks, notes, or other
devices during a quiz or exam. It is the responsibility of all students to consult with their faculty, in a timely fashion, concerning what types of study aids and materials are permissible in their specific course.

Falsification and Fabrication
Falsification and fabrication are the use of identical or substantially the same assignment to fulfill the requirements for two or more courses without the approval of the faculty involved, or the use of identical or substantially the same assignment from a previously completed course to fulfill requirements for another course without the approval of the instructor of the later course. Students are expected to create new work in specific response to each assignment, unless expressly authorized by their faculty to
do otherwise.

Unfair Academic Advantage
Unfair academic advantage is interference—including theft, concealment, defacement or destruction of other students’ works, resources, or material—for the purpose of gaining an academic advantage.

Noncompliance with Course Rules
The violation of specific course rules as outlined in the syllabus by the faculty or otherwise provided to the student.

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