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Both Plato and Aristotle saw in mimesis the representation of nature, including human nature, as reflected in the dramas of the period. Plato wrote about mimesis in both Ion and The Republic (Books II, III, and X). In Ion, he states that poetry is the art of divine madness, or inspiration.
Moreover, epic might have had only literary exponents, but as Plato's Ion and Aristotle's Ch. 26 of the Poetics help prove, for Plato and Aristotle at least some epic rhapsodes used all three means of mimesis: language, dance (as pantomimic gesture), and music (if only by chanting the words). [14] Subjects (Also "agents" in some translations.)
According to Plato, lexis is the manner of speaking.Plato said that lexis can be divided into mimesis (imitation properly speaking) and diegesis (simple narrative). Gerard Genette states: "Plato's theoretical division, opposing the two pure and heterogeneous modes of narrative and imitation, within poetic diction, elicits and establishes a practical classification of genres, which includes the ...
Dionysius' concept marked a significant departure from the concept of mimesis formulated by Aristotle in the 4th century BCE, which was only concerned with "imitation of nature" instead of the "imitation of other authors." [1] Latin orators and rhetoricians adopted the literary method of Dionysius' imitatio and discarded Aristotle's mimesis. [1]
[Plato, Ion, 533e–534a] Aristotle differed with his teacher, Plato, about the worth of poetry. Both saw art as an act of mimesis, but where Plato at times saw a pale, essentially false imitation of reality, Aristotle saw the possibility of truth in imitation. As critic David Richter points out, "For Aristotle, artists must disregard ...
It is generally understood [by whom?] that Aristotle's theory of mimesis and catharsis represent responses to Plato's negative view of artistic mimesis on an audience. Plato argued that the most common forms of artistic mimesis were designed to evoke from an audience powerful emotions such as pity, fear, and ridicule which override the rational ...
In philosophy, methexis is the relation between a particular and a form (in Plato's sense), e.g. a beautiful object is said to partake of the form of beauty. [1] Methexis is sometimes contrasted with mimesis. The latter "connotes emphasis on the solo performer (the hero) separate from the audience," in direct contrast to the communal methectic ...
The ideas of Aristotle and Plato, shown in Raphael's The School of Athens, were partly lost to Western Europeans for centuries.. The transmission of the Greek Classics to Latin Western Europe during the Middle Ages was a key factor in the development of intellectual life in Western Europe. [1]