Banner Portal
Teatralizando el espectáculo: metacognición en las escenas mánticas de Esquilo (Pers. 177-231; A. 1130-1295)


Metacognition. Metatheater. Divination.

Como Citar

BARTOLETTI, Tomás. Teatralizando el espectáculo: metacognición en las escenas mánticas de Esquilo (Pers. 177-231; A. 1130-1295). Phaos: Revista de Estudos Clássicos, Campinas, SP, v. 16, n. 16, 2017. Disponível em: Acesso em: 14 jul. 2024.


Este artículo se propone una revisión teórico-metodológica sobre la adivinación griega y sus representaciones trágicas en la obra de Esquilo. De acuerdo con esta re-interpretación, se observa la estrategia metateatral de este trágico, cuya obra fue escasamente estudiada en estos términos. Una interpretación de las escenas mánticas de Persas (vv. 177-231) y Agamenón (vv. 1130-1295) en esta clave permitiría comprender su dimensión cognitiva en el espectáculo teatral.



Arnott, P. (1989). Public and Performance in greek theatre, London.

Assmann, J. (2000). Das kulturelle Gedächtnis. Schrift, Erinnerung und politische Identität in frühen Hochkulturen, München.

Bain, D. (1977). Actors and Audience: A Study of Asides and Related Conventions in Greek Drama, Oxford.

Barker, E. (2006). “Paging the oracle: interpretation, identity and performance in Herodotus’ History”, Greece & Rome 531, pp. 1–28.

Barrett, J. (1998). “Pentheus and the Spectator in Euripides’ Bacchae”. American Journal of Philology 119 3.

Bartoletti, T. (2011). “pôs phráso télos; Casandra narradora: la travesía del lógos por el tiempo”, en Rodríguez Cidre, E. y Buis, E. (eds.), La pólis sexuada: normas, disturbios y transgresiones del género en la Grecia Antigua, Buenos Aires.

Beck, R. (2006). The religion of the Mithras cult in the Roman Empire: Mysteries of the unconquered sun. Oxford.

Belfiore, E. (2003). “Tragédie, thumos, et plaisir esthétique” Les Études philosophiques, No. 4, La Poétique d’Aristote : Lectures morales et politiquesde la tragédie.

Berger, P. & Luckmann, T. (2001). La construcción social de la realidad, Buenos Aires.

Bierl, A. (1991). Dionysos und die griechische Tragödie: politische und „metatheatralische“ Aspekte im Text, Tübingen.

Budelmann, F. & Easterling, P. (2010). “Reading Minds in Greek Tragedy”, Greece & Rome, 57, pp 289-303.

Bühler, K. (1990). Theory of Language: The Representational Function of Language, Amsterdam-Philadelphia.

Burkert, W. (2005). “Signs, commands, and knowledge,” en Johnston S. & Struck, P. (eds.), Mantikê: studies in ancient divination, Boston, pp. 29-49.

Burnet, I. (1902). Platonis Opera recognovit brevique adnotatione critica instruxit I B. Tomus IV tetralogiam VIII continens, Oxford.

Cartledge, P. (1994). “The greeks and anthropology”, Anthropology today 10, pp. 3-6. Christ, K. (1996). Griechische Geschichte und Wissenschaftsgeschichte, Stuttgart.

Collins, D. (2008). “Mapping the Entrails: The Practice of Greek Hepatoscopy”, The American Journal of Philology, Vol. 129, No. 3 (Fall, 2008),

Conacher, D. J. (1974). “Interaction between Chorus and Characters in the Oresteia Source” The American Journal of Philology, Vol. 95, No. 4, pp. 323-343

Cooper, A. (1991). Prophecy and reason: The Dutch Collegiants in the Early Enlightenment. Indiana.

Denniston, J.D. & Page, D. (ed.) (1957). Aeschylus Agamemnon, Oxford.

Derrida, J. (2006). L’animal que donc je suis, Paris.

Detienne, M. (2007 [2005]). The Greeks and Us: A Comparative Anthropology of Ancient Greece, Cambridge.

Dillery, J. (2005). “Chresmologues and Manteis: Independent Diviners and the Problem of Authority”, en Johnston S. & Struck, P. (eds.), Mantikê: studies in ancient divination, Boston, pp. 167-232.

Dodds, E. R. (1951). The Greeks and the Irrational, Berkeley.

Douterelo Fernández, E. (2001). El vocabulario del conocimiento en la obra de Esquilo, Madrid.

Durán, Mª Á. & Lisi, F. (1992). Platón, Filebo, Timeo y Critias.. Madrid.

Edelman, G (2004). Wider than the Sky: The Phenomenal Gift of Consciousness, New Haven.

Evans, A. (1908). Anthropology and the Classics: Six lectures delivered before the University of Oxford, Oxford.

Evans-Pritchard, E. (1937). Witchcraft, Oracles and Magic Among the Azande, Oxford.

Feijoo, Benito Jerónimo (1779[1728]). Teatro crítico universal, Madrid.

Fleming, T. (1977). “The Musical Nomos in Aeschylus’ Oresteia” The Classical Journal, Vol. 72, No. 3, pp. 222-233

Foley, H. (2006). “Generic boundaries in late Fifth-Century Athens”, en Revermann & Wilson (eds.), Performance, Iconography, Reception. Studies in Honour of Oliver Taplin, London, pp. 16–36.

Fortier, M. (1997). Theory/Theatre: An Introduction, London.

Garner, S. (1994). Bodied Spaces: Phenomenology and Performance in Contemporary Drama, New York.

Geertz, A. & Jensen, J. (eds.) (2010). Religious Narrative, Cognition and Culture: Image and Word in the Mind of Narrative, London.

Geertz, A. (ed.) (2014). Origins of Religion, Cognition and Culture, New York.

Gentili, B. (1979). Theatrical Performance in the Ancient World: Hellenistic & Early Roman Theatre, Amsterdam.

Gibert, J. (1999–2000). ‘Falling in Love With Euripides (Andromeda)’, ICS 24–25: Goldberg, S. (1980). The Making of Menandrian Comedy, London.

Goward, B. (1999). Telling Tragedy. Narrative Technique in Aeschylus, Sophocles and Euripides, pp. 74–78.

Hart, E. (2008). “Performance, phenomenology and the cognitive turn” en McConachie, B. A. & Hart, F. E. (eds.) (2008). Performance and Cognition. Theatre Studies and the Cognitive Turn, London.

Hall, E. (ed.) (1996). Aeschylus Persians.

Heiden, B. (1989). Tragic Rhetoric: An Interpretation of Sophocles’ Trachiniae, New York.

Henrichs, A. (2003). “Hieroi Logoi and Hierai Bibloi: The (Un)Written Margins of the Sacred in Ancient Greece”, Classical Philology 101, pp. 207-266.

Hobsbawm (2002 [1983]). La invención de la tradición, Madrid.

Hollis, M. (1967). “The Limits of Irrationality” European Journal of Sociology / Volume 8, pp 265-271

Hollmann, A. (2006). “The Manipulation of Signs in Heródotos’ Histories”, TAPhA 135 2, pp. 297-298.

Hooykaas, R. (1972). Religion and the rise of Modern science, Edinburgh.

Hornby, R. (1986). Drama, Metadrama, and Perception, London.

Hubbard, T. (1991). The Mask of Comedy. Aristophanes and the Intertextual Parabasis, London.

Humphreys, S. (1978). Anthropology and the Greeks, London.

Iles Johnston, S. (2008). Ancient Greek Divination, Oxford.

Israel (2001). Radical Enlightenment: Philosophy and the Making of Modernity, 1650–1750, Oxford.

Johnson, M. (2008). The Meaning of the Body: Aesthetics of Human Understanding, Chicago.

Kindt, J. (2012). Rethinking Greek Religion, Cambridge. PhaoS, 2016 - 47

Kurke, L. (2009). “Counterfeit Oracles and Legal Tender: The Politics of Oracular Consultation in Herodotus”. The Classical World, Vol. 102, No. 4, pp. 417-438.

Lakoff, G. & Johnson, M. (1999). Philosophy In The Flesh: the Embodied Mind and its Challenge to Western Thought, New York.

Latour, B. (1993). Nunca fuimos modernos. Ensayo de antropología simétrica, México.

Lawson, E. & McCauley, R. (1990). Rethinking Religion: Connecting Cognition and Culture, Cambridge.

Martínez Conesa, J. & Corbera Lloveras, M. (1988). “El campo semántico de las perturbaciones mentales en la Tragedia griega: Esquilo”, en Quaderns de Filología, Homenatge a José Belloch Zimmermann, Universitat de Valencia, Vol. 259.

Maturana, H. & Varela, F. (1987). The Tree of Knowledge: The Biological Roots of Human Understanding, Boston.

Maurizio, L. (1997). “Delphic Oracles as Oral Performances: Authenticity and Historical Evidence” Classical Antiquity, Vol. 16, No. 2, pp. 308-334.

Mazzoldi, S. (2002). “Cassandra’s Prophecy between Ecstasy and Rational Mediation”, Kernos 15.

McConachie, B. A. & Hart F. E. (eds.) (2007). Performance and Cognition: Theatre Studies and the Cognitive Turn, London.

Medwid, L. (2000). The Makers of Classical Archaeology: A Reference Work, Chicago.

Minchin, E. (2001). Homer and the resources of memory: some applications of cognitive theory to the Iliad and the Odyssey, Oxford.

Momigliano, A. (1992). The Classical Foundations of Modern Historiography, Berkeley.

Nilsson, M. P. (1972). Cults, Myths, Oracles, and Politics in Ancient Greece, New York. Palmer, A. (2004). Fictional Minds, Lincoln, NE.

Perea Morales, B. (1993). Esquilo. Tragedias. Madrid.

Pollard, J. R. T (1948). “Birds in Aeschylus”, Greece & Rome 17 51, pp. 116-127.

Redfield, J. (1991). “Classics and the anthropology”, Arion, pp. 5-23.

Ringer, M. (1998). Electra and the Empty Urn : Metatheater and Role Playing in Sophocles, California.

Rivaud, A. (1925 [1970]). Oeuvres complètes, X, Paris. Timée, Critbs. Texte établi et traduit par A.R.

Rosenberger, V. (2001). Griechische Orakel. Eine Kulturgeschichte, Stuttgart.

Rosenmeyer, T. (2002). “‘Metatheater’: An Essay on Overload”, Arion 10 2, pp. 87-119.

Rousseau, G. (1963). “Dream and Vision in Aeschylus’ Oresteia”, Arion 2 3, pp. 101-136.

Ruffell, I. (2006). ‘Audience and Emotion in the Reception of Greek Drama’, en M. Revermann & P. Wilson (eds.), Performance, Iconography, Reception. Studies in Honour of Oliver Taplin, London, pp. 37–58.

Ruffell, I. (2008). ‘Audience and Emotion in the Reception of Greek Drama’, en M. Revermann & P. Wilson (eds.), Performance, Iconography, Reception. Studies in Honour of Oliver Taplin (Oxford,2008), pp. 37–58.

Ruffy, M. (2004). “Visualization and “Deixis am Phantasma” in Aeschylus’ Persae” Quaderni Urbinati di Cultura Classica 78, No. 3, pp. 11-28.

Sansone, D. (1975). Aeschylean Metaphors for Intellectual Activity, Wiesbaden.

Schein, S. L. (1982). ‘The Cassandra Scene in Aeschylus’ Agamemnon’, Greece & Rome 29.

Segal, C. (1986). Interpreting Greek Tragedy: Myth, Poetry, Text, Ithaca.

Segal, C. (1993). Euripides and the Poetics of Sorrow: Art, Gender, and Commemoration in Alcestis, Hippolytus, and Hecuba, Durham.

Slater, N. (2002). Spectator Politics -Metatheatre and Performance in Aristophanes, Philadelphia.

Smith, N. (1989). “Diviners and Divination in Aristophanic Comedy”, Classical Antiquity 8 1, pp. 140-158.

Struck, P. (2005). “Divination and Literary Criticism?”, en Johnston S. & Struck, P. (eds.), Mantikê: studies in ancient divination, Boston.

Struck, P. (2016). Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, Princeton.

Sullivan, Sh. (1997). Aeschylus’ Use of Psychological Terminology, Montreal.

Sullivan, Sh. (1996). “Disturbances of the Mind and Heart in Early Greek Poetry”, L’Antiquité Classique 65, pp. 31-51.

Taaffe, L. (1994). Aristophanes and Women, London.

Taplin, O. (1977). The Stagecraft of Aeschylus. The Dramatic Use of Exits and Entrances in Greek Tragedy, Oxford.

Taplin, O. (1978). Greek Tragedy in Action, London.

Taplin, O. (1986). “Fifth-Century Tragedy and Comedy: A Synkrisis”, The Journal of Hellenic Studies 106, pp. 163-174.

Thalmann, W. (1986). “Aeschylus’s Physiology of the Emotions”, The American Journal of Philology 107 4, pp. 489-511

Tremlin, T. (2006). Minds and Gods: the cognitive foundations of religion, Oxford.

Tuillier, P. (1990). La ciencia moderna, México.

Turner, V. (1975). Revelation and Divination in Ndembu Ritual, Nueva York y Londres.

Vaisman, L. (2008). “Sobre el concepto de ‘espectáculo’ en el “Arte poética” de Aristóteles”, Revista Chilena de Literatura 72, pp. 71-88.

Vernant (1974). Divination et rationalité, Paris.

Viveiros de Castro, E. (2010). Metafísicas caníbales, Buenos Aires.

Walton, M. (1984). The Greek Sense of Theatre, London.

Whitehouse, H. and Laidlaw, J. (eds.) (2007). Religion, Anthropology, and cognitive science, Durham.

William G. (1986). “Thalmann Aeschylus’s Physiology of the Emotions”, The American Journal of Philology, Vol. 107, No. 4, pp. 489-511.

Wurm, H. (1968). Substantivische Ausdrücke als Träger psychischer Phaenomene bei Aischylos, Viena.

Al someter textos a PhaoS, sus autores deben ser conscientes de que, si se aprueban para publicación, la revista tendrá sobre ellos todos los derechos de autor pertinentes. Los originales no se devolver. La revista adopta la Licencia de Creative Commons internacional.


Não há dados estatísticos.