By Jeremy F Hultin
ISBN-10: 9004168036
ISBN-13: 9789004168039
This publication goals to contextualize early Christian rhetoric approximately foul language by means of asking such questions as: the place was once foul language encountered? What have been the normal arguments for averting (or for utilizing) obscene phrases? How might the avoidance of such speech were interpreted by way of others? A cautious exam of the traditional makes use of of and discourse approximately foul language illuminates the ethical good judgment implicit in quite a few Jewish and Christian texts (e.g. "Sirach", "Colossians", "Ephesians", the "Didache", and the writings of Clement of Alexandria). even if the Christians of the 1st centuries have been continually against foul language, that they had various purposes for his or her ethical stance, they usually held varied perspectives approximately what position speech should still play in forming their id as a "holy people."
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Additional resources for The Ethics of Obscene Speech in Early Christianity and Its Environment
Example text
125 But it was not possible to take someone to court for just any slanderous expression: they had to have used one of a list of prohibited words. 6). 7]), and points out that “killing” someone and being a “murderer” amount to the same thing. ”129 But, to reiterate, there were no laws against obscene abuse. 130 After a 125 Isocrates, Loch. 2–3, treats hybris as a public crime, which means that people other than the one wronged could bring charges: “They thought it so terrible a thing that one citizen strike another that they even established a law that requires any who say something forbidden [to another citizen] to pay a fine of five hundred drachmas.
3, 7; Seneca, Const. 1. 6). 129 Todd, Athenian Law, 260. For more on slander, cf. Stephen Halliwell, “The Uses of Laughter in Greek Culture,” and Jeffrey Henderson, “The Demos and Comic Competition,” in Nothing to do with Dionysos? (ed. J. J. Winkler and F. I. Zeitlin; Princeton: Princeton University Press, 1990), 300. 130 Cicero, Rep. 12: si quis occentavisset sive carmen condidisset quod infamiam faceret flagitiumve alteri. 21). The details of Roman law make it clear that what verbal offenses “injured” was a person’s reputation.
For some things are suitable for this sort of person to say and listen to by way of amusement; and the civilized person’s amusement differs from the slavish person’s, and the educated person’s from the uneducated person’s. 72 οἱ ἐπιδέξιοι τωθάσαι καὶ ὑπομεῖναι . . δυνάμενοί τε σκώπτεσθαι καὶ ἐμμελῶς σκώπτοντες (Rhet. 1381a34–36). 73 Cf. Pseudo-Lucian, Amor. 1, where Lycinus says that his friend’s wanton erotic tales have slaked his “thirst” for relaxation, and adds that people cannot pursue serious topics without such respite.
The Ethics of Obscene Speech in Early Christianity and Its Environment by Jeremy F Hultin
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