Triangolazione diabolica e terzietà nella grecia antica

Abstract

In this paper I attempt to explain the dynamic of diabolé (slander) in classic Greece.  Many issues reveal that diabolè is not a false accusation, but rather a pragmatic play of denigration involving three subjects: the slanderer, the slandered and a Third. Diabolè is connected with the agonistic component of the ancient Greek society. It becomes one of the most common means of rethoric communication in the political arena of the V century b. C., in the courts of justice and in the classic comedy. The diabolè is used by the slanderer in order to  deprive the slandered of his social subjectiveness and, at the same time, to gain the favour of the people (demos)-Third. In the second part of the paper I show that the pragmatic success of diabolè is connected to two conditions: the occult nature of charges and, overall, the overconfidence of the Third. Since both features are opposed to the ideal triangle of Justice, the speakers usually connote diabolé as injustice (adikia) in the common linguistic plays.For the Greeks, the unique way to contrast the social effects of slander is the fact that whoever listens to an allegation  becomes Third like a judge, with his com-partiality.