Aesop S Mirror

"Everything I needed to know about Fox and Grapes mirror, I knew the moment I first saw it" What antiques restorer Maryalice Huggins knew when she stumbled across the mirror at a country auction in Rhode Island was this: She was besotted. Rococo and huge (more than eight feet tall), the mirror was one of the most unusual objects she had ever seen. Huggins had to have it. The frame's elaborate carvings were almost identical to a famous eighteenth-century design. Could this be eighteenth-century American? That would make it rare indeed. But in the rarefied world of American antiques, an object is not significant unless you can prove where it's from. Huggins set out to trace the origins of her magnificent mirror. Fueled with the delightfully obsessive spirit of Susan Orlean's The Orchid Thief, Aesop's Mirror follows Huggins on her quest as she goes up against the leading lights of the very male world of high-end antiques and dives into the historical archives. And oh, what she finds there! The mirror was likely passed down through generations of the illustrious Brown family of Providence, Rhode Island. Throughout history, mirrors have been seen as having mystical powers, enabling those who peer into them to connect the past and the future. In Aesop's Mirror, Maryalice Huggins does just that, creating a marvelous, one-of-kind book about a marvelous, one of-a-kind American treasure.

Turns a critical eye on Aesop's Fables to ask whether there is any scientific truth to Aesop's portrayal of his animals. Despite originating more than two-and-a-half thousand years ago, Aesop's Fables are still passed on from parent to child, and are embedded in our collective consciousness. The morals we have learned from these tales continue to inform our judgements, but have the stories also informed how we regard their animal protagonists? If so, is there any truth behind the stereotypes? Are wolves deceptive villains? Are crows insightful geniuses? And could a tortoise really beat a hare in a race? In Aesop's Animals, zoologist Jo Wimpenny turns a critical eye to the fables to discover whether there is any scientific truth to Aesop's portrayal of the animal kingdom. She brings the tales into the twenty-first century, introducing the latest findings on some of the most fascinating branches of ethological research – the study of why animals do the things they do. In each chapter she interrogates a classic fable and a different topic – future planning, tool use, self-recognition, cooperation and deception – concluding with a verdict on the veracity of each fable's portrayal from a scientific perspective. By sifting fact from fiction in one of the most beloved texts of our culture, Aesop's Animals explores and challenges our preconceived notions about animals, the way they behave, and the roles we both play in our shared world.

The Aesop's Fable Paradigm is a collection of essays that explore the cutting-edge intersection of Folklore and Science. From moralizing fables to fantastic folktales, humans have been telling stories about animals—animals who can talk, feel, think, and make moral judgments just as we do—for a very long time. In contrast, scientific studies of the mental lives of animals have professed to be investigating the nature of animal minds slowly, cautiously, objectively, with no room for fanciful tales, fables, or myths. But recently, these folkloric and scientific traditions have merged in an unexpected and shocking way: scientists have attempted to prove that at least some animal fables are actually true. These interdisciplinary chapters examine how science has targeted the well-known Aesop's fable "The Crow and the Pitcher" as their starting point. They explore the ever-growing set of experimental studies which purport to prove that crows possess an understanding of higher-order concepts like weight, mass, and even Archimedes' insight about the physics of water displacement. The Aesop's Fable Paradigm explores how these scientific studies are doomed to accomplish little more than to mirror anthropomorphic representations of animals in human folklore and reveal that the problem of folkloric projection extends far beyond the "Aesop's Fable Paradigm" into every nook and cranny of research on animal cognition.

A collection of animal fables told by the Greek slave Aesop.

Aesop's Fables, attributed to the legendary storyteller Aesop from ancient Greece, comprise a collection of succinct and timeless moral tales. These fables feature animal characters, each symbolizing human qualities or foibles, and they convey essential moral lessons through engaging and straightforward narratives. Their hallmark characteristics include simplicity, accessibility, and universal themes that explore human behavior, ethics, and wisdom across a wide range of scenarios. These fables remain enduring classics, such as "The Tortoise and the Hare" and "The Boy Who Cried Wolf," continuing to captivate readers of all ages by imparting moral wisdom through memorable storytelling.

Aesop's âeoeFablesâe is regarded as the first book of juvenile literature. In these short tales the writer breathes life into the characters by endowing human qualities to animals. Written in a light-hearted tone, the writer ends each story on deep and profound moral. It is the most memorable collection of fables in world literature.

The Aesop's Fable Paradigm is a collection of essays that explore the cutting-edge intersection of Folklore and Science. From moralizing fables to fantastic folktales, humans have been telling stories about animals—animals who can talk, feel, think, and make moral judgments just as we do—for a very long time. In contrast, scientific studies of the mental lives of animals have professed to be investigating the nature of animal minds slowly, cautiously, objectively, with no room for fanciful tales, fables, or myths. But recently, these folkloric and scientific traditions have merged in an unexpected and shocking way: scientists have attempted to prove that at least some animal fables are actually true. These interdisciplinary chapters examine how science has targeted the well-known Aesop's fable "The Crow and the Pitcher" as their starting point. They explore the ever-growing set of experimental studies which purport to prove that crows possess an understanding of higher-order concepts like weight, mass, and even Archimedes' insight about the physics of water displacement. The Aesop's Fable Paradigm explores how these scientific studies are doomed to accomplish little more than to mirror anthropomorphic representations of animals in human folklore and reveal that the problem of folkloric projection extends far beyond the "Aesop's Fable Paradigm" into every nook and cranny of research on animal cognition.

Why devote a Companion to the "mirrors for princes", whose very existence is debated? These texts offer key insights into political thoughts of the past. Their ambiguous, problematic status further enhances their interest. And although recent research has fundamentally challenged established views of these texts, until now there has been no critical introduction to the genre. This volume therefore fills this important gap, while promoting a global historical perspective of different “mirrors for princes” traditions from antiquity to humanism, via Byzantium, Persia, Islam, and the medieval West. This Companion also proposes new avenues of reflection on the anchoring of these texts in their historical realities. Contributors are Makram Abbès, Denise Aigle, Olivier Biaggini, Hugo Bizzarri, Charles F. Briggs, Sylvène Edouard, Jean-Philippe Genet, John R. Lenz, Louise Marlow, Cary J. Nederman, Corinne Peneau, Stéphane Péquignot, Noëlle-Laetitia Perret, Günter Prinzing, Volker Reinhardt, Hans-Joachim Schmidt, Tom Stevenson, Karl Ubl, and Steven J. Williams.