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In the controversial final scene of Women of Trachis, before he dies, Herakles as for Hyllus, the eldest son by Deianira, to marry his concubine, Iole. Is this a (semi-incestuous marriage? And is it possible to find any other trace of a similar practice in ancient Greece? In this article, I try to answer these questions, in the light of the notion of incest \"of the second type\", and by considering, in particular, the episode of Telegony where Telegonus marries Penelope and Telemachu marries Circe (compared with the wedding of Iolaus, the nephew of Heracles, and Megara).

Reading through the lens of Southern Italian folklore has lead to new interpretations of the following passages: in Eur. Alc. 947 Admetus' mention of \"dirty floors\" following the disappearance of Alcestis is to be linked to a specific mourning practice. In Ion 1189-1193 Ion calls for dropping some wine over the floor. This gesture is explained through the belief that spilled wine bodes well for the future and is functional to counteract a 'blasphemous' expression of ill omen. Cycl. 327-328 and Ar. Nub. 292-294 recall the propitiatory practice of breaking wind in the event of a thunder to dispel the coming of a storm.

This paper discusses two almost monosyllabic iambic trimeters (OT 370 and OC 787) which appear to have the same word shape; it is highly probable that in his last play Sophocles was consciously quoting an earlier passage of his production, since the two verses are pronounced by the same character (Oedipus) in similar dramatic circumstances.

Many of the mythical variants concerning the clash between Laius and Oedipus assume the presence of a small escort following the king of Thebes. Among these characters the figure of a charioteer stands out and often proves himself to be the narrative pivot of the episode. So in this context it is particularly important to underline that this character is known traditionally with at least two different names (Polyphontes and Polypoetes), which refer to mythical and geographical areas of Thebes and Athens.

The aim of this article is to reflect on what does the ask for foreigner’s protection entail and how it may be achieved, from the suppliant’s and suplicandus’ perspective, according to the criteria proposed by Naiden 2006. The first aspect, the object of the request, involves to analyse what the Danaids and Pelasgus understand by asylia, that is, what does this statement ensure. For this purpose, we consider ἐκδίδωμι as a key term, because it is a verb that both characters use in relevant moments of the play. As regards the procedure, we should analyse how Pelasgus and the Danaids understand the execution of the hiketeia. Concerning this last point, it is necessary to take into consideration that the disassembly between both characters involves a paradox attached to Greek drama: the discussion between divine and secular authority.

This essay examines Clytaemestra’s dream in Sophocles’ Electra (vv. 417-425). The queen’s dream was told in Stesichorus’ Oresteia (fr. 219 P. = 180 D.-F.), and Aeschylus’ Choephori (vv. 527-533). Sophocles resumes this episode in a different way from his predecessors. In Clytaemestra’s dream Agamemnon comes back from Hades for a δευτέρα ὁμιλία with his wife, probably for a second sexual intercourse. Anyway the last part of the dream, clearly separated from the previous one by εἶτα, conveys his message through symbolic means. The sequence of the images – the king’s sceptre on the house hearth, the portentous new blossoming of the sceptre, its broadening all over the Mycenaean kingdom – clearly foretells the coming back of Orestes. The series of these images are analyzed to appreciate the meaning they have in Clytaemestra’s dream. They derive from traditional tales on the birth of heroes founding a new order (the sceptre on the hearth), or from motives which are common in the folklore. The last part of this essay gives an analysis of Euripides’ Or. 615-620, with reference to “Agamemnon’s dreams” (v. 618: ὀνείρατ(α) … τὰ Ἀγαμέμνονος). Probably Electra’s words must be related to Clytaemestra’s dream about Agamemnon, as in Aeschylus’ and Sophocles’ versions. There is no good reason to correct codices’ text.

The presence of folkloric motifs in the configuration of Euripides' drama is a welldocumented fact, from Alcestis to Hippolytus and from Medea to the satyr drama Cyclops. The influence of folklore on Euripides' texts has mainly been analysed through separate identification of certain motifs. My intention, however, is to show how a strongly rhetorized passage such as the pathetic rhesis of Megara about her sons about to be murdered in Heracles' absence, consists of a series of \"intertextual\" echoes from several different folklore motifs: popular tale, wedding song (including the motif of the combination of wedding and death), and funeral ritual, with the insertion of some characteristic images and finally the deconstruction of a proverbialized phrase.

Questions around how to conserve nature are increasingly leading to dissonance in conservation planning and action. While science can assist in unraveling the nature of conservation challenges, conservation responses rely heavily on normative positions and constructs to order actions, aid interpretations, and provide motivation. However, problems can arise when norms are mistaken for science or when they stymy scientific rigor. To highlight these potential pitfalls, we used the ethics-based tool of argument analysis to assess a controversial conservation intervention, the Pelorus Island Goat Control Program. The program proponents’ argument for restorative justice was unsound because it relied on weak logical construction overly entrenched in normative assumptions. Overreliance on normative constructs, particularly the invocation of tragedy, creates a sense of urgency that can subvert scientific and ethical integrity, obscure values and assumptions, and increase the propensity for flawed logic. This example demonstrates how the same constructs that drive biodiversity conservation can also drive poor decision making, spur public backlash, and justify poor animal welfare outcomes. To provide clarity, a decision-making flowchart we devised demonstrates how values, norms, and ethics influence one another. We recommend practitioners follow 3 key points to improve decision making: be aware of values, as well as normative constructs and ethical theories that those values inform; be mindful of overreliance on either normative constructs or ethics when deciding action is justified; and be logically sound and transparent when building justifications. We also recommend 5 key attributes that practitioners should be attentive to when making conservation decisions: clarity, transparency, scientific integrity, adaptiveness, and compassion. Greater attention to the role of norms in decision making will improve conservation outcomes and garner greater public support for actions. Cada vez más, las dudas en torno a cómo conservar la naturaleza llevan a la disonancia en la acción y planeación de la conservación. Mientras que la ciencia puede asistir en el entendimiento de la naturaleza de los retos de conservación, las respuestas de conservación dependen enormemente de posiciones y constructos normativos para ordenar acciones, apoyar a las interpretaciones y proporcionar motivación. Sin embargo, pueden surgir problemas cuando se confunde a las normas con la ciencia o cuando obstaculizan el rigor científico. Con el objetivo de resaltar estos potenciales inconvenientes, usamos el análisis de argumentos, una herramienta basada en la ética, para evaluar una controversial intervención de conservación: el Programa de Control de Cabras en Isla Pelorus. El argumento de justicia restaurativa de quienes propusieron el programa era irracional pues dependía de una débil construcción lógica demasiado arraigada en suposiciones normativas. La sobredependencia de constructos normativos, particularmente la invocación de la tragedia, genera una sensación de urgencia que puede subvertir la integridad científica y ética, oscurecer los valores y las suposiciones e incrementar la tendencia hacia la lógica defectuosa. Este ejemplo demuestra cómo los mismos constructos que guían la conservación de la biodiversidad también pueden llevar a una toma pobre de decisiones, incitar a respuestas negativas del público y a justificar los malos resultados de bienestar animal. Para proporcionar claridad, diseñamos un diagrama de flujo de toma de decisiones que demuestra cómo los valores, las normas y la ética influyen unas sobre las otras. Les recomendamos a los practicantes que sigan tres puntos clave para mejorar la toma de decisiones: tener conciencia de los valores, así como de los constructos normativos y las teorías éticas a las que esos valores informan; estar consciente de la sobredependencia tanto de los constructos normativos como de la ética cuando se decide si una acción está justificada; y ser racional y transparente de manera lógica cuando se construyan las justificaciones. También recomendamos cinco atributos clave a los cuales los practicantes deben estar atentos cuando se toman decisiones de conservación: claridad, transparencia, integridad científica, adaptabilidad y compasión. Una mayor atención al papel de las normas en la toma de decisiones mejorará los resultados de conservación y acumulará un mayor respaldo del público para las acciones. 关于“如何进行自然保护” 的争论已经越来越多地引发了保护规划与保护行动之间的不协调。虽然科学 有助于阐明保护挑战的本质，但相应的保护行动却很大程度上依赖于社会规范的立场与概念，以指导行动，帮助 理解并激发保护积极性。然而，当这呰规范被误认为是科学事实，或是有损科学严谨性时,就会出现一系列问 题。为了凸显这些潜在的误区，我们用基于伦理的论证分析工具评估了一项有争议的保护干预措施一一Pelorus 岛的山羊控制计划。该计划的支持者对保护中恢复性司法的论证依据是不健全的，因为它是建立在深深根植于 规范假设的薄弱逻辑结构之上。过度依赖规范概念（特別是以悲剧为参考）引发的紧迫感可能会破坏科学和伦 理的完整性，模糊价值观及假设，并增加对错误逻辑的偏向性。本案例表明，相同的理念在推动生物多祥性保护 的同时也可能导致糟糙的决策，引起公众的抵制, 或使不良动物福利显得合乎情理。为进ー步说明，我们还设计 了决策流程图来展示价值观、社会规范和伦理是如何相互影响的。另外，我们建议保护实践者应遵循以下三个 关键点来提升保护决策:理解价值观及其包含的规范概念和伦理理论;在评估保护行动的合理性时，应注意不要 过度依赖规范概念或伦理观念;在确定保护决策的依据时做到逻辑清晰完整。我们还建议保护实践者在保护决 策中注意五个关键属性:明确性、透明性、科学完整性、适应性以及怜悯心。加强重视社会规范在决策中的作 用，可以提高保护成效，并为保护行动获得更多的公众支持。

El presente análisis de la Andrómaca de Eurípides estudia el con icto del enfrentamiento femenino por el tálamo entre la esposa legítima y la concubina en relación con la violencia física y simbólica ejercida por los varones en el lecho marital. En el caso de la cautiva de Ilión, la violencia está presente no solo en la imposición física, sino en la internalización del sometimiento por su condición de inferioridad como miembro del colectivo femenino.      The paper analyzes Euripide’s Andromache and the feminine con ict for the thalamus between the wife and the concubine, related to the physical and symbolic violence of the male actions in the marital bed. The slave of Ilion suffers not only the physical imposition but also the internalization of women submission as members of the feminine collective.