Also found in: Dictionary, Encyclopedia, Wikipedia.
AIDOSAssociazione Italiana Donne per lo Sviluppo (Italian Association for Women in Development)
References in periodicals archive ?
La primera esta representada por la relacion entre antiguos y modernos; la segunda, entre la democracia y la libertad en el discurso; la tercera, entre la filosofia socratica y los limites del regimen democratico ateniense; mientras que la cuarta se resume en la tension que la autora ve entre aidos y amnesia.
Y el hecho de que la autora traduzca aidos como verguenza y, por tanto, como la fuerza inhibidora por excelencia que impide decir en libertad pierde de vista las posibilidades igualmente democraticas de decir con respeto y en libertad.
Much of what he says about aidos in general is unexceptional; most of what he says about aidos in Hippolytos, from the starting point of Theognidea 1063-8, is unoriginal.
Cairns argues that aidos has evaluative aspects and is essentially inhibitory, preventing the performance of an action (48).
Although he began by stating that aidos is essentially inhibitory (2, quoted above), Cairns now makes the more questionable claims that aidos also has "an angry, resentful aspect" (84) and that there is a "competitive aidos" (100).
He finds that aidos is a central concept in suppliant plays, and calls attention to an important connection between aidos and sebas, both of which are connected with the honor of another.
Cairns states that aidos is "central to Aeschylus' representation of the crucial moral choice" involved in Agamemnon's decision to sacrifice Iphigenia.
Aidos is the mean emotion of the class, and is the desirable consequence of the allopathic interaction of the two extremes.
Cairns' monumental treatment of the ethics of aidos takes a relatively traditional view of the meaning of aidos in this passage: it is that feeling of inhibition which holds one back from socially unacceptable action.
The search is still on, in my opinion, for a pleasurable aidos which may be ambivalent.
In these lines the pleasures of relaxation, sex and festivities are contrasted with wealth and aidos.
A particularly striking instance of this sense of aidos as a quality possessed comes in a fourth-century inscription from Epidauros, in which one Isyllos records the lex sacra he passed to bolster the aristocracy in Epidauros by instituting an annual procession in honour of Apollo and Asklepios by the leading aristocratic youths of the community.