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The invention of coinage in ancient Greece provided an arena in which rival political groups struggled to imprint their views on the world. Here Leslie Kurke analyzes the ideological functions of Greek coinage as one of a number of symbolic practices that arise for the first time in the archaic period. By linking the imagery of metals and coinage to stories about oracles, prostitutes, Eastern tyrants, counterfeiting, retail trade, and games, she traces the rising egalitarian ideology of the polis, as well as the ongoing resistance of an elitist tradition to that development. The argument thus aims to contribute to a Greek "history of ideologies," to chart the ways ideological contestation works through concrete discourses and practices long before the emergence of explicit political theory. To an elitist sensibility, the use of almost pure silver stamped with the state's emblem was a suspicious alternative to the para-political order of gift exchange. It ultimately represented the undesirable encroachment of the public sphere of the egalitarian polis. Kurke re-creates a "language of metals" by analyzing the stories and practices associated with coinage in texts ranging from Herodotus and archaic poetry to Aristotle and Attic inscriptions. She shows that a wide variety of imagery and terms fall into two opposing symbolic domains: the city, representing egalitarian order, and the elite symposium, a kind of anti-city. Exploring the tensions between these domains, Kurke excavates a neglected portion of the Greek cultural "imaginary" in all its specificity and strangeness.
The invention of coinage in ancient Greece provided an arena in which rival political groups struggled to imprint their views on the world. Here Leslie Kurke analyzes the ideological functions of Greek coinage as one of a number of symbolic practices that arise for the first time in the archaic period. By linking the imagery of metals and coinage to stories about oracles, prostitutes, Eastern tyrants, counterfeiting, retail trade, and games, she traces the rising egalitarian ideology of the polis, as well as the ongoing resistance of an elitist tradition to that development. The argument thus aims to contribute to a Greek "history of ideologies," to chart the ways ideological contestation works through concrete discourses and practices long before the emergence of explicit political theory. To an elitist sensibility, the use of almost pure silver stamped with the state's emblem was a suspicious alternative to the para-political order of gift exchange. It ultimately represented the undesirable encroachment of the public sphere of the egalitarian polis. Kurke re-creates a "language of metals" by analyzing the stories and practices associated with coinage in texts ranging from Herodotus and archaic poetry to Aristotle and Attic inscriptions. She shows that a wide variety of imagery and terms fall into two opposing symbolic domains: the city, representing egalitarian order, and the elite symposium, a kind of anti-city. Exploring the tensions between these domains, Kurke excavates a neglected portion of the Greek cultural "imaginary" in all its specificity and strangeness.
The first full-length academic study to deal exclusively with female stardom in British cinema.
This book reconstructs the origins and spread of precious metal money in the Iron Age eastern Mediterranean (1200-600 BCE).
The present volume which includes some of the most recent studies on ancient Iranian numismatics has been dedicated to the memory of David Sellwood (1925-2012).
The Dictionary of the Bible and Ancient Media is a convenient and authoritative reference tool, introducing specific terms and concepts helpful to the study of the Bible and related literature in ancient communications culture. Since the early 1980s, biblical scholars have begun to explore the potentials of interdisciplinary theories of oral tradition, oral performance, personal and collective memory, ancient literacy and scribality, visual culture and ritual. Over time these theories have been combined with considerations of critical and exegetical problems in the study of the Bible, the history of Israel, Christian origins, and rabbinics. The Dictionary of the Bible and Ancient Media responds to the rapid growth of the field by providing a source of reference that offers clear definitions, and in-depth discussions of relevant terms and concepts, and the relationships between them. The volume begins with an overview of 'ancient media studies' and a brief history of research to orient the reader to the field and the broader research context of the book, with individual entries on terms and topics commonly encountered in studies of the Bible in ancient media culture. Each entry defines the term/ concept under consideration, then offers more sustained discussion of the topic, paying particular attention to its relevance for the study of the Bible and related literature
How the way we hold knowledge about the past—in books, in file folders, in databases—affects the kind of stories we tell about the past. The way we record knowledge, and the web of technical, formal, and social practices that surrounds it, inevitably affects the knowledge that we record. The ways we hold knowledge about the past—in handwritten manuscripts, in printed books, in file folders, in databases—shape the kind of stories we tell about that past. In this lively and erudite look at the relation of our information infrastructures to our information, Geoffrey Bowker examines how, over the past two hundred years, information technology has converged with the nature and production of scientific knowledge. His story weaves a path between the social and political work of creating an explicit, indexical memory for science—the making of infrastructures—and the variety of ways we continually reconfigure, lose, and regain the past. At a time when memory is so cheap and its recording is so protean, Bowker reminds us of the centrality of what and how we choose to forget. In Memory Practices in the Sciences he looks at three "memory epochs" of the nineteenth, twentieth, and twenty-first centuries and their particular reconstructions and reconfigurations of scientific knowledge. The nineteenth century's central science, geology, mapped both the social and the natural world into a single time package (despite apparent discontinuities), as, in a different way, did mid-twentieth-century cybernetics. Both, Bowker argues, packaged time in ways indexed by their information technologies to permit traffic between the social and natural worlds. Today's sciences of biodiversity, meanwhile, "database the world" in a way that excludes certain spaces, entities, and times. We use the tools of the present to look at the past, says Bowker; we project onto nature our modes of organizing our own affairs.
Provides an exciting approach to some of the most contentious issues in discussions around globalization—bioscientific research, neoliberalism, governance—from the perspective of the "anthropological" problems they pose; in other words, in terms of their implications for how individual and collective life is subject to technological, political, and ethical reflection and intervention. Offers a ground-breaking approach to central debates about globalization with chapters written by leading scholars from across the social sciences. Examines a range of phenomena that articulate broad structural transformations: technoscience, circuits of exchange, systems of governance, and regimes of ethics or values. Investigates these phenomena from the perspective of the “anthropological” problems they pose. Covers a broad range of geographical areas: Africa, the Middle East, East and South Asia, North America, South America, and Europe. Grapples with a number of empirical problems of popular and academic interest — from the organ trade, to accountancy, to pharmaceutical research, to neoliberal reform.
Money in the history of political thought, from ancient Greece to the Great Inflation of the 1970s In the wake of the 2008 financial crisis, critical attention has shifted from the economy to the most fundamental feature of all market economies—money. Yet despite the centrality of political struggles over money, it remains difficult to articulate its democratic possibilities and limits. The Currency of Politics takes readers from ancient Greece to today to provide an intellectual history of money, drawing on the insights of key political philosophers to show how money is not just a medium of exchange but also a central institution of political rule. Money appears to be beyond the reach of democratic politics, but this appearance—like so much about money—is deceptive. Even when the politics of money is impossible to ignore, its proper democratic role can be difficult to discern. Stefan Eich examines six crucial episodes of monetary crisis, recovering the neglected political theories of money in the thought of such figures as Aristotle, John Locke, Johann Gottlieb Fichte, Karl Marx, and John Maynard Keynes. He shows how these layers of crisis have come to define the way we look at money, and argues that informed public debate about money requires a better appreciation of the diverse political struggles over its meaning. Recovering foundational ideas at the intersection of monetary rule and democratic politics, The Currency of Politics explains why only through greater awareness of the historical limits of monetary politics can we begin to articulate more democratic conceptions of money.
Every Athenian alliance, every declaration of war, and every peace treaty was instituted by a decision of the assembly, where citizens voted after listening to speeches that presented varied and often opposing arguments about the best course of action. The fifteen preserved assembly speeches of the mid-fourth century BC thus provide an unparalleled body of evidence for the way that Athenians thought and felt about interstate relations: to understand this body of oratory is to understand how the Athenians of that period made decisions about war and peace. This book provides a comprehensive treatment of this subject. It deploys insights from a range of fields, from anthropology to international relations theory, in order not only to describe Athenian thinking, but also to explain it. Athenian thinking turns out to have been complex, sophisticated, and surprisingly familiar both in its virtues and its flaws.