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Call For Papers

"Mind and Body"

February 16-17 2019

The Paideia Institute is pleased to welcome abstract submissions to the seventh iteration of Living Latin and Greek in New York City. This conference, which features papers delivered in Latin and Ancient Greek as well as small breakout sessions where participants practice speaking Latin and Greek under the guidance of expert instructors, will be held at Fordham University on February 16th and 17th.

The theme of this year's conference is "Mind and Body." How are the life of the mind and the life of the body related?  Are they friends or enemies, equals or unequals? Are human beings made up of essentially different "parts"--and if so are there two, three or more such parts? How, ideally, do these parts interact? Does the body rule the mind, or the mind the body?

We invite proposals for short talks in Greek or Latin on this theme with examples from Ancient Greek and Latin literature. Topics might include: advice on the upkeep of the mind and/or body; literary treatments of the mind and/or body; discussions of material culture relating to the theme of mind and body. We also welcome submissions on how the theme of mind and body relates to classical language pedagogy. Outstanding submissions on other topics, especially on Latin or Greek pedagogy, will also be considered.

Please use the form below to send in an abstract of no more than 500 words. The deadline for submissions is September 15, 2018. Travel bursaries are available and can be applied for through this same form. We encourage accepted speakers to apply for external funding as well since the number of travel bursaries is limited. All talks will be recorded, subtitled, and (with each speaker's permission) published on Paideia's Youtube channel.

 

Submit an Abstract

Mens sana in corpore sano?

Omnes qui conventui Latinitatis Graecitatisque Vivae Novi Eboraci septimo interesse et orationem Graece Latineve habere velint quaesumus ad nos epitomen vel breviarium orationis propositae mittant. Orationes oportet ad totius conventus argumentum vel thema pertineant, quod est mens sana in corpore sano.

Quod inter animi et corporis cultum est vinculum? Estne ingenium cum corpore sociatum? An inter se repugnant? Maiorisne momenti est corpus, quippe quod mentem in se continet, an mens, quoniam motibus corporis moderari videtur? Rectene divisus est homo has in partes duas? Debetne plures in partes dividi, an indivisibilis est homo? Qui est hominis status optimus et in omni genere perfectus? Quae est meta vitae humanae perfectae, quantum corpus et animum attinet? Metane haec contingi potest, an aliquid semper ad summam felicitatem deesse videtur? Estne pars animi corporalis? Estne pars corporis incorporalis? Regitne tandem corpus animum, an animus corpus?

Quomodo antiqui corpus et animum exercere solebant? Quid faciendum et quid vitandum esse putabant? Quibus verbis et imaginibus (vel in litteris vel aliter) uti solebant ut animum et corpus repraesentarent? Quid interest inter antiquos et nos quantum ad corporis et animi cultum pertinet?

Orationes haec et huius generis argumenta tractantes Latine Graeceve habitas libenter accipiemus. Nihilominus optimas et praestantissimas orationes quae alia arugmenta tractant --praesertim sed non solum artem et rationem linguas docendi-- non recusabimus.

Proposita quaesumus ut mittatis non prolixiora quam quingentorum vocabulorum Graece sane Latineve scripta ante diem xvii Kalendas Octobres. Omnia proposita per nexum infra posita summitti possunt. Quamquam omnes oratores hortamur ut viatica aliunde petant, nihilominus nonnulli oratores electi Paideiae sumptibus Novum Eboracum advolabunt, illic commorabuntur, illinc proficiscentur. Haec stipendia vel viatica per eundem nexum peti possunt. Orationes taeniolis cinematographics incisae oratore volente in situ qui est YouTube in lucem eddentur.  

Propositum Mitte

Σῶμα ἢ Σῆμα;

ἡ ἑταιρεία τῆς Παιδείας ἥδιστ’ ἀσπάζεται ὑποθέσεις συγγραφῶν ἐπισταλείσας ὑφ’ ὧντινων ἐθέλουσι μεθέξειν τῆς ἑβδόμης κατ’ ἔτος διατριβῆς τῆς λεγομένης Ῥωμαικῆς τε καὶ Ἑλληνικῆς ἐν Νέῳ Ἐβοράκῳ ζώσης.  συμβήσεται δὲ αὕτη κατὰ τὰς Φεβρουαρίου εἰδοῦς, ὑποθεῖσα, ὡς κύριον ζήτημα, “Νοῦς καὶ Σῶμα.”

πῶς δὴ μετέχουσιν ἀλλήλων ὁ νοῦς καὶ τὸ σῶμα; πότερον ὡς φίλοι καὶ σύμμαχοι διάκεινται, ἢ ἐχθροὶ καὶ ἐνάντιοι; ἆρ’ ἴσοι καθεστήκασιν ἀλλήλοις, ἢ μᾶλλον πλέον ἔχει τὸ μὲν τοῦ ἄλλου; ἔστι δὲ τὴν ἀρχὴν μέρη τινὰ τῆς ἀνθρώπων φύσεως κατ’ οὐσίαν διαφόρως ἔχοντα; εἴ γε οὕτως ἔχει ταῦτα, ἆρ’ ἐστι μόνον δύω, ἢ μᾶλλον τρία ἢ πλείω; τίς δ’ ἐστιν ἡ ἀρετή ἐν τούτοις ἢ πῶς ἄριστα κοινωνοῦσιν; ποῦ δὲ ἡ κακία; τί δὲ τὸ ὡς ἐπὶ πολὺ; κρατεῖ τὸ σῶμα τοῦ νοῦ ἢ τοὐναντίον ὁ νοῦς τοῦ σώματος;

ἀποδεχόμεθα μὲν οὖν ἀσπασίως τὰς ὑποθέσεις ὑφ’ ὑμῶν ἅς ἂν προσθέντες τούτῳ τῷ ζητήματι πέμψητε.  ἀνάγκη δὲ δὴ λατινιστὶ ἢ ἑλληνιστὶ γράφειν καὶ λέγειν (δῆλον ὅτι οὐκ ἅμα ἄμφω). ὑποβαλλόμεθα ὑμῖν νοήματά τινα ὡς παραδείγματα ὑποθέσεων τάδε·

  • σοφίαν καὶ συμβουλὰς τῶν ἀρχαίων καὶ σοφῶν ἐφ’ ᾧ βέλτιον ἐξασκήσωμεν ἢ φυλάξωμεν σῶμα ἢ ψυχὴν ἢ νοῦν
  • ἐξηγήσεις μύθων ἢ ἱστοριῶν ἢ διηγημάτων σώματι ἢ νῷ ἢ ἀμφοτέροις ἀνακειμένας
  • θεωρίας ἢ σκέψεις πραγμάτων διὰ τέχνης δημιουργηθέντων (ἐκ πηλοῦ ἢ ξύλου ἢ λίθου ἢ χρωμάτων ἢ τοιούτων), αἵτινες τὴν ἡμετέραν ζήτησιν σκοποῦνται
  • πῶς ὠφελησαίμεθ’ ἂν ὡς διδάσκαλοι τῆς ἀρχαίας παιδείας τε καὶ διαλέκτου ἀναζητησάμενοι τὴν φιλίαν ἢ ἔχθραν ἢ σύνδεσμον σώματος καὶ ψυχῆς;

οὐδαμῶς μὲν δὴ πάντα τὰ ἐνόντα καὶ πρέποντα παρατεθείκαμεν ἄνω ἐνθάδε.  ἀποδεχοίμεθα δ’ ἂν μετ’ εὐνοίας καὶ ἄλλας ὑποθέσεις αἳ δοκοῖεν ἡμῖν μέλλειν ἀριστεύσειν καὶ εἰ πάνυ τι καὶ ἑκοῦσαι ἁμαρτοῖεν τοῦ κυρίου ἐρωτήματος.

πέμψατ’ οὖν, ὦ πολίται, τὰς ὑποθέσεις (μὴ ὑπερβαλλοῦσας πολύ τι τὸ μέτρον πεντακοσίων ῥημάτων) πρὸ τῆς δεκάτης καὶ πέμπτης ἡμέρας τοῦ Σεπτεμβρίου.  χορηγίαν δὲ πρὸς τὴν μακρὰν πορείαν ἔξεστι τοῖς ἐροῦσιν ζητῆσαι παρὰ τῆς Παιδείας ἑταιρείας. παρακαλοῦμεν δὲ τοὺς ἐρεῖν δοκιμασθέντας ζητῆσαι τὰ ἐπιτήδεια καὶ ἄλλοθεν, ὡς οὐ τελείως ἀρκούντων τῇ ἡμετέρᾳ φιλομαθείᾳ καὶ φιλοξενίᾳ τῶν οἰκείων χρημάτων.  πᾶς λόγος πρῶτον ἀποκατατεθεὶς ὕστερον δημοσίᾳ ἐκκείσεται δι’ ὄψεως καὶ φωνῆς, ἑκόντος γε τοῦ ῥήτορος.

Ὑπόθεσιν Ἐπίστειλον