GRICE ITALO A-Z F FAV

 

Grice e Favonio: la ragione conversazionale a Roma antica – il portico a Roma – il cinargo a Roma -- filosofia italiana – Luigi Speranza (Roma). Filosofo italiano. Filosofo del portico, amico e ammiratore di CATONE (si veda) Uticense. Fugge con Pompeo. E giustiziato per essere proscritto. Dopo che Marco F. E catturato e giustiziato a seguito della battaglia di Filippi Ottaviano acquistò uno dei suoi schiavi, un certo Sarmento, quando tutte le proprietà del nemico sconfitto vennero messe in vendita: è stato affermato poi ch'egli divenne il catamite preferito dello stesso futuro imperatore. Osgood, J. Caesar's Legacy: Civil War and the Emergence of the Roman Empire, Cambridge. Marcus F., a Roman politician during the period of the fall of the Roman Republic. Noted for his imitation of Catone the Younger, his espousal of the Cynic philosophy – CINARGO --, and for his appearance as the Poet in William Shakespeare's play Julius Caesar.  Life  Aerial view of Terracina with the Circeo promontory in the background Favonius was born in around 90 BC[1] in Tarracina (the modern Terracina), a Roman colony on the Appian Way at the edge of the Volscian Hills.[2] Favonius in Latin means "favourable"; in Roman mythology Favonius was the west wind, whose counterpart in Greek mythology was Zephyrus.[3]  Political career Favonius, with the support of Cato, was chosen aedile at some time between 53 and 52 BC.[2] According to Plutarch,  Favonius stood to be chosen aedile, and was like to lose it; but Cato, who was there to assist him, observed that all the votes were written in one hand, and discovering the cheat, appealed to the tribunes, who stopped the election. Favonius was afterwards chosen aedile, and Cato, who assisted him in all things that belonged to his office, also undertook the care of the spectacles that were exhibited in the theatre.[4]  As well as being chosen aedile, he was also chosen quaestor and served as legatus in Sicily, "probably after his quaestorship".[2] Although many classical reference works list Favonius as having been a praetor in 49 BC, it is a matter of some controversy whether or not he was a praetor at any time between 52 and 48 BC. According to F. X. Ryan, in his 1994 article 'The Praetorship of Favonius', the matter hinges on the meeting at the senate at which he bade Pompey "stamp on the ground". "When we are forced to decide whether a man who spoke at a meeting summoned by consuls was a praetor or a senator, all we can say is that probability greatly favors the latter alternative."[2] Cassius Dio wrote of Favonius' relation to Cato that Favonius "imitated him in everything",[5] while Plutarch wrote that Favonius was "a fair character ... who supposed his own petulance and abusive talking a copy of Cato's straightforwardness".[6] An instance of his imitation of Cato's plainspeaking that was ruder and more vehement than the behaviour of his model might have allowed came in 49 BC; in a dispute in the Senate, Pompey, challenged as to the paucity of his forces when Julius Caesar was approaching Rome from Gaul, answered that he not only could call upon the two legions that he had lent to Caesar but could make up an army of 30,000 men. At which Favonius "bade Pompey stamp upon the ground, and call forth the forces he had promised".[6]  According to Plutarch, Favonius was known amongst his fellow Roman aristocrats as a Cynic because of his outspokenness,[7] but a modern writer on Greek philosophy labels him as an "early representative of Cynic type" who fell short of the (possibly unattainable) ideal cynicism of the earliest Greek proponents of the doctrine (a slightly later example of the type was Dio Chrysostom). Despite his wild, vehement manner, F. is capable of acts of humility, such as he performed to Pompey when he entertained Deiotarus I of Galatia aboard ship.  Pompey, for want of his servants, began to undo his shoes himself, which Favonius noticing, ran to him and undid them, and helped him to anoint himself, and always after continued to wait upon, and attended him in all things, as servants do their masters, even to the washing of his feet and preparing his supper. Against the triumvirate F. was a member of the optimates faction within the Roman aristocracy; in a letter to Caesar on ruling a state (Ad Caesarem senem de re publica oratio), traditionally attributed to Sallust but probably by the rhetorician Marcus Porcius Latro, Caesar is told of the qualities of some of these nobles. Bibulus and Lucius Domitius are dismissed as wicked and dishonourable while Cato is someone "whose versatile, eloquent and clever talents I do not despise." The writer continues,  In addition to those whom I have mentioned the party consists of nobles of utter incapacity, who, like an inscription, contribute nothing but a famous name. Men like Lucius Postumius and Marcus F. seem to me like the superfluous deckload of a great ship. When they arrive safely, some use can be made of them; if any disaster occurs, they are the first to be jettisoned because they are of least value.  Like Cato, F. opposed the corruption of many of Rome's leading politicians in general and the rise of the First Triumvirate in particular. When Caesar returned from his praetorship in Spain and successfully stood for consul, he allied himself with Pompey (to whom he gave his daughter Julia in marriage) and Clodius. Following an incident in which Cato prevented Caesar from both having a triumph and standing for consulship by a filibustering tactic, after which Cato and Bibulus were physically attacked by Caesar's supporters, Caesar's party demanded two things of the senate: first, that it sign a law concerning the distribution of land; second, that all senators swear an oath promising that they would uphold the law. Silver denarius of Cato the Younger. According to Plutarch, "heavy penalties were pronounced against such as would not take the oath", which in this case meant exile. A party led by Cicero, Lucullus and Bibulus, to which Cato and F. allied themselves, opposed these measures, but eventually either swore the oath or abstained. Cato, however, feared these laws and the oath as not being for the common good but as extensions of the power of Caesar and Pompey; Plutarch writes of Cato that "he was afraid, not of the distribution of land, but of the reward which would be paid for this to those who were enticing the people with such favours." Eventually all senators except Cato and F. agreed to Caesar and Pompeys's measures, whereupon Cicero made an oration urging Cato to soften his attitude. According to Plutarch,  The one who was most successful in persuading and inducing him [Cato] to take the oath was Cicero the orator, who advised and showed him that it was possibly even a wrong thing to think himself alone in duty bound to disobey the general will; and that his desperate conduct, where it was impossible to make any change in what had been done, was altogether senseless and mad; moreover, it would be the greatest of evils if he should abandon the city in behalf of which all his efforts had been made, hand her over to her enemies, and so, apparently with pleasure, get rid of his struggles in her defence; for even if Cato did not need Rome, still, Rome needed Cato, and so did all his friends; and among these Cicero said that he himself was foremost, since he was the object of the plots of Clodius, who was openly attacking him by means of the tribuneship. Finally Cato was persuaded to give up his opposition, followed by F., the last to submit. Plutarch writes, "By these and similar arguments and entreaties, we are told, both at home and in the forum, Cato was softened and at last prevailed upon. He came forward to take the oath last of all, except F., one of his friends and intimates. Upon hearing the news that of the members of the Triumvirate, Caesar was to be given a fresh supply of money, and Pompey and Crassus were to be consuls again the following year, F., "when he found he could do no good by opposing it, broke out of the house, and loudly declaimed against these proceedings to the people, but none gave him any hearing; some slighting him out of respect to Crassus and Pompey, and the greater part to gratify Caesar, on whom depended their hopes. Assassination of Caesar Despite the fact that he opposed Caesar, F., like Cicero, was not invited by Brutus and Cassius to participate in the plot to assassinate Caesar. In his Life of Brutus, Plutarch wrote,  As indeed there were also two others that were companions of Brutus, Statilius the Epicurean, and F. the admirer of CATONE (si veda), whom he left out for this reason: as he was conversing one day with them, trying them at a distance, and proposing some such question to be disputed of as among philosophers, to see what opinion they were of, Favonius declared his judgment to be that a civil war was worse than the most illegal monarchy. Execution after Philippi After Caesar's death, F. became an opponent of his successors in the Second Triumvirate. According to Cicero's letter to Atticus, F. was present at a meeting of the Liberatores who opposes Antony's near-dictatorial regime. Also present at this meeting were Cicero, Brutus, Cassius, Porcia Catonis, Servilia and Junia Tertia. Along with Cicero, his brother Quintus Tullius CICERONE (si veda), and Lucius Julius Caesar, F. is proscribed by the triumvirate, and imprisoned after Antony and Octavian (later Augustus) defeated the forces of Brutus and Cassius at the Battle of Philippi. His imprisonment did little to assuage his intemperate behaviour. According to Suetonius, "Marco F., the well-known imitator of Cato, saluted Antonius respectfully as Imperator when they were led out in chains, but lashed Augustus to his face with the foulest abuse. F.’s abuse was apparently as a result of Octavian's brutal treatment of the prisoners captured at Philippi.  Of his death Cassius Dio wrote,  Most of the prominent men who had held offices or still survived of the number of Caesar's assassins or of those who had been proscribed straightway kill themselves, or, like F., are captured and put to death; the remainder escaped to the sea at this time and later joined Sextus. F.’s slave Sarmentus, who was bought after his master's death when his estate was sold, is claimed to have become a catamite of the emperor Augustus. Osgood says this might have been as a slander planted by supporters of MARC’ANTONIO, but both ancient and contemporary students of Roman sexuality have observed that a man's sexual use of his own slaves, male or female, is not a target for social condemnation. Sarmentus was the subject of Quintus Dellius' complaint to Cleopatra that while he and other dignitaries were served sour wine by Antony in Greece, Augustus' catamite was drinking Falernian in Rome. Legacy Shakespeare's GIULIO (si veda) CESARE  Facsimile of the first page of Julius Caesar from the First Folio. F. is the character known as the Poet who appears in Shakespeare's play GIULIO (si veda) CESARE. Shakespeare takes the details of this scene from Plutarch's Parallel Lives, in which, on Brutus' journey to Sardis, Plutarch writes that Brutus and Cassius fell into a dispute in an apartment (Shakespeare assigns this scene to Brutus' tent), which ultimately led to their sharing angry words and both of them bursting in tears. Their friends attempted to break into the room to see what the dispute was about and forestall any mischief, but were prevented from doing so by a number of attendants. F., however, was not to be stopped. According to Plutarch, Marcus F., who had been an ardent admirer of Cato, and, not so much by his learning or wisdom as by his wild, vehement manner, maintained the character of a philosopher, was rushing in upon them, but was hindered by the attendants. But it was a hard matter to stop F., wherever his wildness hurried him; for he was fierce in all his behaviour, and ready to do anything to get his will. And though he was a senator, yet, thinking that one of the least of his excellences, he valued himself more upon a sort of cynical liberty of speaking what he pleased, which sometimes, indeed, did away with the rudeness and unseasonableness of his addresses with those that would interpret it in jest. F., breaking by force through those that kept the doors, entered into the chamber, and with a set voice declaimed the verses that Homer makes Nestor use – "Be ruled, for I am older than ye both." At this Cassius laughed; but BRUTO (si veda) thrust him out, calling him impudent dog and counterfeit Cynic; but yet for the present they let it put an end to their dispute, and parted. Cassius made a supper that night, and Brutus invited the guests; and when they were set down, F., having bathed, came in among them. Brutus called out aloud and told him he was not invited, and bade him go to the upper couch; but he violently thrust himself in, and lay down on the middle one; and the entertainment passed in sportive talk, not wanting either wit or philosophy. In Shakespeare's version of this encounter in Julius Caesar, Favonius' opening lines in his role as Poet are: POET. [Within] Let me go in to see the generals; There is some grudge between 'em, 'tis not meet they be alone. Forcing his way into Brutus' tent, he addresses Brutus and Cassius: POET. For shame, you generals! what do you mean? Love, and be friends, as two such men should be; For I have seen more years, I'm sure, than ye. To which, Cassius replies: CASSIUS. Ha, ha! how vilely doth this cynic rhyme![20]  and Brutus drives him from his tent. Here Shakespeare departs from Plutarch's account of the scene, as F. does not feature in Brutus and Cassius' subsequent drinking bout.  Dudley, A History of Cynicism – From Diogenes on, Read Books, at books.google.com, Ryan, The Praetorship of F., at accessmylibrary.com, Brewer, E. Cobham, Brewer's Dictionary of Phrase and Fable at Bartleby Plutarch, Life of CATONE (si veda) the Younger  Cassius Dio, Roman History, at uchicago Plutarch, Life of Pompey Plutarch, Life of Brutus  Dawson, D. Cities of the Gods: Communist Utopias in Greek Thought OUP, Pseudo-Sallust, Letter to Caesar on the State, at uchicago Dillon, M. and Garland, L. Ancient Rome, Taylor e Francis, Plutarch, Life of Caesar  CICERONE (si veda), Letters to Atticus, Suetonius, Life of Augustus, Cassius Dio, Roman History, at uchicago Osgood, GIULIO (si veda) CESARE’s Legacy: Civil War and the Emergence of the Roman Empire, CUP, books.google Osgood, GIULIO (si veda) CESARE’s Legacy: Civil War and the Emergence of the Roman Empire, CUP, books.google.com, Craig Williams: Roman Homosexuality: Oxford Plutarch, Life of MARC’ANTONIO (si veda),  Shakespeare, GIULIO (si veda) CESARE, cur. Danniel, editorial note, GIULIO (si veda) CESARE at books.google.com, Shakespeare, Julius Caesar, Geiger, Favonius: three notes". RSA. Linderski, J.  "The Aedileship of Favonius, Curio the Younger and CICERONE (si veda)’s Election to the Augurate". Harvard Studies in Classical Philology. Ryan, F. X. "The Praetorship of Favonius". American Journal of Philology. Ryan, The Quaestorship of Favonius and the Tribunate of Metellus SCIPIONE (si veda)". Athenaeum. vte Cynic philosophers Greek eraAntisthenes Diogenes Onesicritus Monimus Philiscus Hegesias of Sinope Anaximenes of Lampsacus Crates Hipparchia Metrocles Cleomenes Bion Menippus Menedemus Cercidas Teles Meleager Roman eraFavonius Demetrius Dio Chrysostom Agathobulus Demonax Peregrinus Proteus Theagenes Oenomaus Pancrates Crescens Heraclius Asclepiades Maximus I of Constantinople Horus Sallustius Categories: births deaths People from Terracina Romans Ancient Roman politiciansSenators of the Roman Republic People executed by the Roman Republic Roman aediles executions Roman-era Cynic philosophers Roman governors of Macedonia. A Cynic. He attached himself to CATONE Minore, whom he sought to imitate. He was also a friend of Marco BRUTO, but they fell out and Bruto told him that while he only PRETENDED to be a Cynic, he really WAS a dog! Favonio.

 

Grice e Favonio: la ragione conversazionale a Roma antica -- Roma – filosofia italiana – Luigi Speranza (Roma). Filosofo italianao. Eulogio. F. Eulogio. Cartaginese, ha come maestro di retorica Agostino, dal quale risulta che esercita quell’arte in Africa, Dedicò la sua "Disputatio de sommio Scipionis" a Superio, consolare della provincia di Bizacena. Questa disputazione in ultimo deve derivare dal commento posidoniano al "Timeo," mediato da Varrone, al quale si ritengono attinte le fonti citate. La prima parte della disputazione presenta la teoria dei numeri, essenza delle cose e tratta del significato simbolico di essi, dall’I al IX. La seconda parte della disputazione si occupa dell’armonia delle sfere. Queste teorie sono pitagoriche in generale.Ma il Neo-Pitagorismo appare in ciò che Favonio Eulogio dice della monade, in cui espone in modo poco chiaro una teoria monistica che deriva da essa ogni realtà. Il numero è eterno, intelligibile, incorruttibile, e include con la potenza tutto ciò che è.Ma inteso in senso proprio è una pluralità unificata e divisibile e perciò comincia con la diade.Invece la monade, l’unità assoluta e indivisibile e identica al divino, è il seme e l’inizio dei numeri. I numeri poi sì distinguono dalle cose corporee numerabili che sono accidenti e sostrati dei primi, che sono riducibili alla monade. Però le cose numerabili non sono altro che tale unità assoluta, che è prima, entro e dopo tutte le cose. Infatti, ogni quantità proviene dall’uno e in esso mette capo ed esso permane immutabile quando periscono le altre cose che possono accoglierlo in sè. Retore romano, discepolo d’Agostino ed operò a Cartagine.  È noto per un episodio narrato dal suo maestro, che lo rende identificabile con F. autore dell'operetta Disputatio de somnio Scipionis. Il suo scritto lo pone fra gli studiosi neopitagorici e neoplatonici.  La Disputatio, dedicata a Superio, vir clarissimus atque sublimis, è suddivisa in due parti: la prima è dedicata all'aritmologia; la seconda espone in breve la teoria musicale greca. Holder, F. Disputatio de Somnio Scipionis, Lipsiaem Weddingen, F. Disputatio de Somnio Scipionis, édition et traduction, Collection Latomus, Bruxelles; Scarpa, Favonii Eulogii Disputatio de Somnio Scipionis, Accademia patavina di Scienze, Lettere e Arti, Università di Padova. Istituto di filologia latina, Padova; Lukas J. Dorfbauer: Überlieferung und historischer Kontext der Disputatio de Somnio Scipionis des Favonius Eulogius. Latomus. Marcellino, F. Disputatio de Somnio Scipionis, edizione critica, traduzione e commento, Napoli, D'Auria, Camille Gerzaguet - Béatrice Bakhouche - Mylène Pradel-Baquerre; Drelon: F.  Exposé sur le songe de Scipion. Les Belles Lettres, Paris, edizione critica con annotazioni Heberlein: F., Abhandlung über das Somnium Scipionis. Mit einem Essay von Lukas J. Dorfbauer. Steiner, Stuttgart, edizione critica con traduzione e commento. F. in Enciclopedia Italiana, Istituto dell'Enciclopedia Italiana, 1932. Opere di F., su digilibLT, Università degli Studi del Piemonte Orientale Amedeo Avogadro. Opere di F., su openMLOL, Horizons Unlimited srl. Opere di F., su Open Library, Internet Archive.  Portale Biografie: accedi alle voci di che trattano di biografie Categoria: Retori romani[altre]. Favonio Eulogio was a pupil of Agostino and wrote an analysis of Cicero’s Dream of Scipione. Favonio Eulogio. Favonio.

 

Grice e Favorino: la ragione conversazionale a Roma antica -- Roma – filosofia italiano – Luigi Speranza (Roma). Filosofo italiano. Comes from Arelate. Said by Flavio Filostrato to have been a hermaphrodite. Pupil of Dion Cocceianos. Achieves fame as a sophist. Writes many books on philosophy, including works on Epitteto. He is exiled by Adriano. Favorino