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The paper refers to the relationship between the meaning of the figures of Diotima in the Platonic Banquet and Zambrano's essay "Diótima de Mantinea". Through the figure of the inspired woman who teaches the philosopher, emphasis is placed on the notion of Eros, dáimon of mediation between the human and the divine. The analysis seeks to connect what is properly rational in philosophical discourse with its pre-rational source; by Zambrano's position, about the classical and especially archaic sources of the Greek world, the axes of each text are described, highlighting Zambrano's interest in constituting the bases of his original method recognized as "poetic reason". In the process, it is intended to highlight the author's proposal to integrate and not the division of knowledge and her denunciation of scientific rationality. [ABSTRACT FROM AUTHOR]

In the study of Xenophon's reception in Byzantium, that has begun some years ago, there are still aspects to discover, even from the most worked and recognized authors. Among them is Photius of Constantinople, author of the Bibliotheca that contains an important amount of information about Antiquity that has not arrived or has been preserved in a fragmentary way. Due to its monumentality and large number of direct references to the reviewed texts, attention to allusions has been scarce, even to those from the classical period. Thus, this paper seeks to demonstrate the existence of two allusions to Xenophon in the Bibliotheca (cods. 57, 15b; 72, 37a), so far not located, by comparing their linguistic and thematic elements. With this is expected to shed new light on the presence of the Athenian in such a significant work. [ABSTRACT FROM AUTHOR]

This paper examines a line of argument in modern historiography that tends to discredit the historical value of the Diodorean narrative of the Sicilian Servile Wars by conceiving its author as resembling a novelist. We critici that perspective by analysing the Diodorean notions of the truth, candour, and accuracy. We show that, although Diodorus is not only interested in factual truth, he is strongly committed to it. On the other hand, the context in which he wrote his account, a period in which there was already a bibliographical production concerning the revolts, makes it difficult to imagine that Diodorus had a wide margin for fictional manoeuvre. Moreover, it is supported by what can be compared with Florus, an author presumably of Livian tradition, whose depiction of Eunus' magical and divinatory qualities is equally negative in terms of fraud. [ABSTRACT FROM AUTHOR]