Part 1:Students will perform the following assignment:(1) read The Assemblywomen; and then..(2) spy out from The Assemblywomen one of the four forms of “diatribe” listed in both the Module 7 "summary"...

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Part 1:Students will perform the following assignment:



(1) read The Assemblywomen; and then..(2) spy out from The Assemblywomen one of the four forms of “diatribe” listed in both the Module 7 "summary" section, and in my Module 7 lecture; (3) quote the form of diatribe you spied out; and then explain how it illustrates the form of diatribe which you spied out and quoted.



Part 2:Students will perform the following assignment:



This discussion forum is identical to the Part 1 assignment above; only in Part 2 you will treat a form of diatribe that isdifferentfrom the form you already quoted and explained in
Part 1.















The assemblywomen:https://www.poetryintranslation.com/PITBR/Greek/WomenInParliament.php











Module 7 Module 7 Diatribe, Comedy, Cult (Gynaecocracy: Female Political Leadership) & Salvation: Utopianism in Counter-Utopian Form Since Aristophones’ play is a funny comedy – a satire, but more specifically a dia-tribe -- about a utopian communist society run by women, let me begin this little mini-lecture by quoting a speech from the ringleader of the society, Praxagora. She here addresses a tribe (indeed a dia-tribe) of woman: her address is a rally cry; she rallies a minority tribe of woman to unite in order to take over a government of ineffectual, lazy, greedy men: PRAXAGORA (ignoring an interruption from the crowd) -- Women are worth more than you all are, as I shall prove. First of all they wash all their wool in warm water, according to the ancient practice; you will never see them changing their method. Ah! if Athens only acted thus, if it did not take delight in ceaseless innovations, would not its happiness be assured? Then the women sit down to cook, just as they always did; they carry things on their head just as they always did; they keep the Thesmophoria, just as they always did; they knead their cakes just as they always did; they make their husbands angry just as they always did; they receive their lovers in their houses just as they always did; they buy dainties just as they always did; they love unmixed wine just as they always did; they delight in being loved just as they always did. Let us therefore hand Athens over to them without endless discussions, without bothering ourselves about what they will do; let us simply hand them over the power, remembering that they are mothers and will therefore spare the blood of our soldiers; besides, who will know better than a mother how to forward provisions to the front? Woman is adept at getting money for herself and will not easily let herself be deceived; she understands deceit too well herself. I omit a thousand other advantages. Take my advice and you will live in perfect happiness. Continuing our semester-long investigation into the many varieties of “permanence” or “imperishability” in literary aesthetics, for this module we examine the role that satire (comedy) plays, and more particularly the role that diatribe plays, in the formation of a perfect state, a utopian state...and even more specifically, for this module we will examine the ways in which comedy can play a role in both bleeding political orders of their stupidities and enriching them in the direction of a perfect, ideal state. It’s this comedic urge that we find behind comedic classics of permanent value, and behind all comedic classics of permanent value we find the first great (and indeed imperishable) comedian: Aristophones. But I should stress from the start something about the comedic-satiric action of diatribe as it is communicated in Aristophones’ The Assemblywomen - Satire is a form of sociopolitical critique from the standpoint of an alternative community, also known as a cult. But in The Assemblywomen satire is more specifically a form of diatribe from the standpoint an alternative tribe (a “gynaecocracy”- which favors the political wisdom of women, in funny ways); and this gynaecocracy presides on the margins of the tribal community at large (a democracy run entirely by lazy men) and with which it is in critical (and comically fierce) dialogue: the men who run the state and the women who wish to run the state are at odds, are in a friendly philosophical, and often funny dialogue. Or another way of putting this term diatribe which I wish to emphasize in this module -- ...diatribe is a form of satire (or comedy) that issues as a form of sociopolitical critique from a minority tribe, and in Aristophones the minority tribe is a gynaecocracy (but a comedic fictional one); and we speak of a minority tribe that mindfully stands on the margins of the mainstream tribal community at large in order to critique it; and this more or less is why this alternative tribe (or cult) may be called a dia-tribe: because the fundamental action of this dia-tribe is one salvation thru a form of funny-comedic social critique, a critique that issues counter-culturally from the margins of the dominant tribe in order to critique the dominant tribe. Therefore: diatribe is word that designates the following four dramatic elements: (1) cult, (2) socio-political critique, (3) salvation, (4) critical dialogue diatribe as.....an alternative or minority tribe (or cult) positioning itself on the margins -- outside of, in opposition to -- the thinking and feeling centers, the theories and practices of the dominant mainstream tribe who, in Aristophones’ play, are ineffectual, lazy, corrupt, men ... (2) diatribe as.....the dramatic action of satire, comedy as sociopolitical critique; and... (3) diatribe as....the dramatic action of “salvation,” in Greek, soteria: This is diatribe consciously used in the interest of salvation, diatribe consciously used in the interest of reforming the socially impoverished theories and practices, the socially impoverished universally held assumptions of majority tribe, by means of the alternative theories and practices, the universally held assumptions of the minority tribe.. but always in the direction of salvation, the coming-into-being of a utopia. (4) diatribe as.....the dramatic action of critical dialogue, in particular Socratic dialogue. An examination of the use of diatribe as dialogue by the 4th century BC Greek philosopher Euripides states: The peculiarity of the diatribe as distinct from other forms of popular moralizing lies in the assumed presence of an opponent. He is not permitted to reply, but his position is indicated by statements or rhetorical questions put into his mouth by the speaker, and thus the introduction of an objection in the form of a question becomes one of the characteristic features of the diatribe. It is evidently a development of the dialogue form, and is usually traced to the Platonic dialogues. For this module we will seek to understand how “diatribe” – understood as (1) a minority or “alternative (utopian) tribe” and; (2) diatribe understood as a form of “comedic sociopolitical critique” (satire) – can function to shape utopian conditions for the majority community at large by use lighthearted playful comedy. But first some background - In Assemblywomen, salvation—sôtêria, which aims to fulfill a utopian state—for Athens and its citizens dominates the agenda, dominates the play as a whole. To an Athenian audience, salvation (sôtêria) will have suggested a city in crisis right from the outset of the play. Because why would we need salvation of a civilizational kind if not because we need to undo crisis of a civilizational kind? But what kind of crisis are we speaking of? Aristophones tells us of a failing dêmos – a (failing) democracy -- coddled by demagogues. We hear of the city’s unequal un-egalitarian finances. We hear of a widening gulf between rich and poor, of selfishness generally among ancient Athenian society. In other words, at the outset of play we are already in “business as usual” and it is Aristophones’ business to overturn, to poke at, to laugh at, to undo “business as usual” – but remember we are talking about “business as usual” overseen by ineffectual (also effeminate), greedy, woman-hating men. The crisis that is assumed at the start of the play as the actual setting of the play is on the order of, say.. the ravages of war - the precariousness of peace the misrule of a grotesquely corrupt and corrupting leaders..i.e., woman-fearing, woman-hating men the plight of a poorly led city facing immanent defeat and possible destruction— We speak of the sort of crisis, in other words, that the Aristophones’ earlier plays would have led us to associate with measures as drastic as those enacted here, in which woman are called upon to take over government and the community at large, but we speak of a woman government taking over all leadership in the interest of achieving salvation—sôtêria – in the form of a utopian state. For what could have been more drastic than for the city’s men first to surrender power to women, then to acquiesce to a generalized sharing of property, spouses, children, everything? One recurrent observation on political fronts has to do with material issues—“Demon Poverty” and wealth-disparity—this poverty and wealth disparity is central to the play’s theme. Yet – and this is important – the crux of the matter lies not with poverty per se but with its discontents, and in particular the discontent of “privation,” the breakdown of communal ties, fellow feeling, the ability for inter-personal connections, the breakdown of the very possibility of a cohesive community. According to Isocrates – another philosopher living just before Aristophones’ age -- privation leads to a breakdown of inter-personal ties, indeed, to violent conflict: war or civil strife. Thus in a play produced in or about the year 391 BCE, when Athens was still recovering from military defeat (the Greeks had just lost a war with Sparta), loss of empire, and its own, rather traumatic encounter with civil strife, there can be no clean break between themes of socio-economic health (i.e., wealth disparity) and those of political health (healthy leadership). And in that period, questions of political health (healthy leadership) lead almost inevitably back to civil strife and its avoidance. This is an important distinction: it means that Aristophones’ chief business is to restore healthy leadership. But more specifically his chief business is to restore healthy leadership by mounting a form of sociopolitical critique in art – in playacting, by use of diatribe (which means both a “minority community” and “satire” against “business as usual” – in which the critique, the diatribe, issue from a minority tribe of women who preside on the margins of the majority tribe, a society run by men. So it should be our business as a class to focus on how civic discord – total loss of interconnectedness -- figure in the crisis at hand, the crisis which is assumed right at the outset of the play, and which Aristophones wishes to redress. He chiefly wants to turn discord into concord, lack of interpersonal ties with communalism and fellow-feeling. Aristophones’ wants a restoration of democracy in 403 BCE... but a radical democracy in the form of communism, a form communism run by woman leadership. The artist Aristophones assumes that civic harmony is predicated on collective forgetting, and collective forgetting thus provides Aristophanes with his main theme, motive, imperative. But what I mean is that Aristophones assumes that if he is to redress the crisis of the state and bring it to salvation, he will have to lull his audiences – the population of Athens – to forget their current political
module-7-utopia-sacznn0g.pptx summary-section-zkfd3o0j.docx
Answered 3 days AfterOct 17, 2022

Answer To: Part 1:Students will perform the following assignment:(1) read The Assemblywomen; and then..(2) spy...

Tanmoy answered on Oct 18 2022
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THE ASSEMBLY WOMEN
Contents
Introduction    3
Analysis    3
Part 1    3
Part 2    4
Work Cited    5
Introduction
After reading the Assembly Women the type of discourse which was been discovered by me was ad hominem. In this it can be observed that rather than responding to the points raised by other persons, the tirade used in this consists of attacking the persona of other people. The speaker in the reading of Assemble Women demoralizes the women who is there in the assembly by representing her as a person who is of dishonest nature and corrupted. Hence, these types of attacks are known as ad-hominem outbreaks as in these circumstances the speaker does not responds to the points raised by the women but instead tries to dishonor them by criticizing her characteristics by identifying negative attitudes.
Analysis
Part 1
    In the context of Assembly Women, Ad-hominem attacks are considered as the defective argument tactics, where the characteristics of the other is being criticized, which leads to discredit the argument raised by the...
SOLUTION.PDF
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