Dio Chrysostom’s Euboicus presents a unique case-study of a divergent voice that disrupts the rather smooth discourse of the urban dimensions of the Second Sophistic. The author, having experienced a rather turbulent period of life, during Domitian’s reign and observed alternative ways of life, unfamiliar with the Greek and Roman examples, produced a manifesto of a new view of social living. The ideas and examples presented in the aforementioned work rather reject some of the fundamental social principles of urban living during Classical Antiquity. The extent that Dio was a visionary of social change or a plain reactionary as a result of his personal calamities remains unclear. However, his treatise, describing a remote community in mountainous Euboea, consists not only of a call to a retreat to a more natural and ‘primitivistic’ way of life, but also includes a sharp criticism of the dominant problems of a Greek city during the imperial era. Through his reflection on such issues, Dio, appeared to have reached the fringes of civil disobedience, inspired by cultural otherness and the resistance to the monolithic Greek and Roman social norms.

Our presentation will be structured, mainly, around three axes. At a first level, our interest is focused on the artistic representations of the archaic angiographies that were the reason for the composition of the two poems, the targeting, the connotations and their consequent role. At a second level we will highlight the poetic function of the "Funeral of Sarpedon" by Konstantinos Cavafy and Kyriakos Charalambidis, as well as the convergencesdiscrepancies between them. At a third level, we will detect the contexts, since the conceptualbridges that direct us in an intertextual walk towards the corresponding contexts of the Iliad are scattered, but also in any differences or upheavals that highlight the ideological meanings of each poem.

Euripides’ Ion is a play with elements that challenge tragic gravity, and bring about a lighter tone. Although the body of criticism that discusses the comic elements of Euripides’ tragedies (esp. the so-called tragic–comedies) is extensive, little attention has been given to cases of comic self-consciousness. The aim of this paper is to examine Ion’s l.528, and more concretely Ion’s utterance ...ταῦτ᾽ οὖν οὐ γέλως κλύειν ἐμοί;, as an example of comic selfawareness, that is, an instance that Euripides himself recognizes, in a metatheatrical way, as comic, while commenting at the same time on its reception on the audience’s part.

A queer reading of Euripides’ the Baccahe, a tragedy of the fifth century BC. This paper addresses the ways in which female bodies escape the confines of their oikos, of the polis, of reproductive futurism and ultimately of an essentialized identity, while attaining an alternative identification. Narratives of violence, commodification and objectification of the body are exposed through the dialectic of the gaze. The notion of performativity of the body comes to the forefront as it is directly connected to the exposition of a queer identity. The definitional boundaries of the body are explored through queer studies, feminism, psychoanalysis and phenomenology. The possibility for same-sex desire emerges, exposing the complexity of female sexuality. The transformation of Agave to a radical subject through subversive acts of agency is revealed. This paper signals at the creation of a space for the recognition of queer kinship challenging reproductive futurism. I propose a number of avenues for further research, particularly in developing linkages between the various strands of the sparagmos and queer futurity.

Along the widespread flint rocks of Nea Artaki, Euboea (Evia), in the years 1977-1978 I detected open sites with rock processing residues for the construction of Palaeolithic tools, whereas evidence of settlements with thousands of tools were found in the coastal area. Nea Artaki used to be a major attracting pole for hunters and nomads, mainly for the construction of stone tools, from the Lower Palaeolithic to Chalcolithic period. The area has been declared an archeological site since 1985, but its prehistoric site was largely destroyed after the settlement expanded over the few years. Amongst the numerous stone tools I saved, a diversity of handaxes, cleavers, clactonian flakes etc. presented herein, are in consistency with the standards of the Lower Palaeolithic period. The scarcity of Palaeolithic quarry sites in Greece, the density, the number, the variety of artifacts from different periods, their extent on the ground surface, as well as the specificity of the composition of the locally available flints – which are being eliminated following their use as building materials at present – shall indicate the urgency for the effective protection of communal sites and one of the most significant open palaeolithic sites in Greece.

Euripides’ play the Bacchae, is a profoundly social and political play where matters of significance like women’s rights, freedom of expression along with established social order and patriarchy are addressed. Euripides’ barbarian women become the means of resistance in the struggle of the superior males to retain their position in society without disrupting established order as it is defined by them. It seems that the opponent awe of patriarchy is “the other” i.e. the barbarian Bacchae or the maenads who were barbarized due to the Dionysian mania. Additionally, the deviation from established order leads to barbarism as one notices in the barbarian women’s conduct or Pentheus’ effeminacy which constitutes an act of barbarism in itself.

The political views of John Fitzgerald Kennedy seem to be deeply inspired by the ideals of liberty, equality and democratic governance of classical Greece, established and widely accepted in the western world as the “cradle of democracy”. His persuasive rhetoric often includes quotes and symbolism from the legacy and splendour of ancient Athens, its standard values and democratic principles, as well as its legal and political institutions. Kennedy quotes the encomium of Pericles’ Funeral Oration to the exemplary democratic system of Athens to juxtapose it to the values of liberty of his homeland, which differentiate it from other states in the eyes of the world; both Athens and Massachusetts are proved to be a special example, a “City upon a Hill”, because of their unique political achievements (for freedom and against tyranny).

The Arab World, especially Egypt, is now living in a period of abundant translations into Arabic from the original Greek and Latin texts. This has helped cross the borders and make classical writers accessible to the Arab readers. In this regard, we may distinguish three levels or types of readers in the Arab World: firstly general public, secondly educated and learned amateurs, and thirdly specialized academicians and students. The Arab translator of Latin poetry faces many problems of translation, and accordingly has to handle them, as persuasively as possible, to pave the way for the Arabic translation to meet the demands of the readers, seeking their endorsement. The Arab translator also has to elucidate the cultural context in which a Latin poem was written by enriching his translation with commentaries and notes, otherwise the translation may be meaningless and tasteless to the Arab public audience. The translator, at the same time, cannot help avoiding his (or her) critical sense to be in work during the process of translation. In my present paper, I argue that translating Latin poetry into Arabic is a creative re-construction that involves both critical and cultural perspectives.

The best-known historical character who is connected to Socratic education is Alcibiades. The link between this pedagogical relationship and the ancient notion of παιδεία can be found in almost every author of Σωκρατικοὶ λόγοι. Scholars of ancient philosophy concur that all Socratic works on Alcibiades were meant as a unified response of sorts, on the part of Socrates’ circle, to Polycrates’ Accusation, with the objective of demonstrating Socrates’ innocence. There would seem to be no reason to doubt Socrates’ positive effect on Alcibiades. On the other hand, we cannot question the Alcibiades’ undeniable negative side of Alcibiades. The aim of this paper is to answer a controversial question: how could Socrates the philosopher have been educated by the arrogant Alcibiades? Whereas most contemporary scholars consider Alcibiades solely as a student of Socrates (as receiving a Socratic education), we approach the matter from the other way around: we wish to establish the extent to which Alcibiades acted on Socrates, in a certain sense, thus educating him (even if unintentionally). In our paper, we focus on Aeschines’ and Plato’s portrayals of Alcibiades.