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The name Antiphon the Sophist (/ ˈ æ n t ə ˌ f ɒ n,-ən /; Ancient Greek: Ἀντιφῶν) is used to refer to the writer of several Sophistic treatises. He probably lived in Athens in the last two decades of the 5th century BC, but almost nothing is known of his life.
Sophistic works of Antiphon; T. Tractatus coislinianus; Z. On Nature (Zeno) This page was last edited on 27 February 2024, at 01:56 (UTC). Text is available under ...
Antiphon (Ancient Greek: Ἀντιφῶν) of Athens, according to the Suda, was an interpreter of signs, epic poet and sophist, surnamed Logomageiros (Λογομάγειρος), which means both "Word-cook" and "Word-butcher". None of his works are extant, and he is only attested in the Suda.
Unlike the original Sophistic movement of the 5th century BCE, the Second Sophistic was little concerned with politics. But it was, to a large degree, to meet the everyday needs and respond to the practical problems of Greco-Roman society. It came to dominate higher education and left its mark on many forms of literature.
Antiphon was a statesman who took up rhetoric as a profession. He was active in political affairs in Athens, and, as a zealous supporter of the oligarchical party, was largely responsible for the establishment of the Four Hundred in 411 (see Theramenes); upon restoration of the democracy shortly afterwards, he was accused of treason and condemned to death. [1]
The recent scholarly edition of Pendrick, however, sees it as probable that this treatise was written by the same author as the Sophistic works, as does the edition of Laks and Most. Some earlier scholars, though, including E. R. Dodds, take the view that Antiphon the dream-interpreter was a separate person. [1] [2]
A phosphene is the perception of light without light actually entering the eye, for instance caused by pressure applied to the closed eyes. A phenomenon that could be entoptical if the eyelashes are considered to be part of the eye is seeing light diffracted through the eyelashes.
The book naturally falls in two parts: chapters concerned with tactics for the Questioner (3–8 and 12–15) and chapters concerned with tactics for the Answerer (16–32). Besides, there is an introduction (1–2), an interlude (9–11), and a conclusion (33–34). [3]