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20ths century research in St. Paul is widely impacted by Adolf Deissmann's prominent view on the apostle as a "homo novus" (1911). But where does this concept originate from, and what does it imply? This collection of articles does not only re-evaluate Deissmann's concept by tracing it back to its historical and socio-political origins in Cicero and exploring how authors from (early) Imperial Time perceive and transform the homo novus paradigm by diverse modes and strategies of literary self-fashioning. Scholars ranging the fields of New Testament Studies, Greek and Latin Philology, Ancient History, Patristics, and Comparative Literature also examine how the Ciceronian paradigm was early on transformed, disseminated, and applied as a literary concept and an authorial topos of self-molding. One of the leading questions throughout the volume thus is: How do authors like Cicero, Horace, Paul, Tacitus, Seneca, Athanasius, and Augustine fashion themselves in accordance to or in difference from the idea of being a "new man"? It is argued that by means of literary self-configuration, indeed, some of these writers – such as Paul and Augustine – want to appear as "new men" by either altering traditional social, moral, religious, or political roles, or by creating new patterns of social behavior and religious self-understanding.
Converging evidence from disciplines including sociobiology, evolutionary psychology and human biology forces us to adopt a new idea of what it means to be a human. As cherished concepts such as free will, naïve realism, humans as creation's crowning glory fall and our moral roots in ape group dynamics become clearer, we have to take leave of many concepts that have been central to defining our humanness. What emerges is a new human, the homo novus, a human being without illusions. Leading authors from many different fields explore these issues by addressing a range of illusions and providing evidence for the need, despite considerable reluctance, to relinquish some of our most cherished ideas about ourselves.
The idea that morally, mentally, and physically superior 'new men' might replace the currently existing mankind has periodically seized the imagination of intellectuals, leaders, and reformers throughout history. This volume offers a multidisciplinary investigation into how the 'new man' was made in Russia and the early Soviet Union in the first third of the 20th century. The traditional narrative of the Soviet 'new man' as a creature forged by propaganda is challenged by the strikingly new and varied case studies presented here. The book focuses on the interplay between the rapidly developing experimental life sciences, such as biology, medicine, and psychology, and countless cultural products, ranging from film and fiction, dolls and museum exhibits to pedagogical projects, sculptures, and exemplary agricultural fairs. With contributions from scholars based in the United States, Canada, the UK, Germany and Russia, the picture that emerges is emphatically more complex, contradictory, and suggestive of strong parallels with other 'new man' visions in Europe and elsewhere. In contrast to previous interpretations that focused largely on the apparent disconnect between utopian 'new man' rhetoric and the harsh realities of everyday life in the Soviet Union, this volume brings to light the surprising historical trajectories of 'new man' visions, their often obscure origins, acclaimed and forgotten champions, unexpected and complicated results, and mutual interrelations. In short, the volume is a timely examination of a recurring theme in modern history, when dramatic advancements in science and technology conjoin with anxieties about the future to fuel dreams of a new and improved mankind.
Available for the first time in paperback, with a new introduction that reviews related scholarship of the past twenty years, Erich Gruen's classic study of the late Republic examines institutions as well as personalities, social tensions as well as politics, the plebs and the army as well as the aristocracy.
Dr Vessey examines Thebaid as an elaborate and sustained allegory of the emotions - a study in the extremes of human behaviour.
The Roman historian C. Sallustius Crispus, better known as Sallust, decided to write about the war against the Numidian king Jugurtha, 'because it was a long and cruel struggle in which fortune swung from side to side; and secondly, because it was then for the first time that a stand was taken against the arrogance of the nobles'. For Sallust, the Jugurthine War clearly revealed the problems of the Republic at that time. The fact that a man such as Jugurtha could rise to power by buying Roman military and civil officials reflected a moral crisis in Roman politics. Sallust's account of the nobles' tactics in conducting the war, the rise of the homo novus , Marius, and the beginnings of Sulla's career are particularly effective at showing how Romans sought individual power and advantages often at the expense of the state. Sallust is determined to illustrate decay, and with a successful choice of words and phrases he will achieve not only a powerful exposition of the nature and propagation of political decline, but also the congruence between the sickly condition of the state and the mores of its citizens. Sallust is the creator of a particular manner of writing history. His style has attracted attention and discussion both in ancient times and nowadays because it shows itself at the same time as archaic and innovatory, abrupt and artistic. The translation of this new edition seeks to be faithful to that characteristic Sallustian style and the commentary aims to be useful not only to specialists, but also to readers who know little or no Latin. The introduction deals with Sallust's life and career as a historian, the Jugurthine war itself, and also with the important Sallustian topic of virtus and the development of the ideology of the 'new man'.
Heidegger’s influence in the twentieth century probably outstrips that of any other philosopher, at least in the so-called Continental tradition. The 'revolution' Heidegger brought about with his compelling readings of the broader philosophical tradition transformed German philosophy and spread quickly to most of Europe, the United States and Japan. This volume examines Heidegger’s influence in a region where his reception has had a remarkable and largely hidden history: Eastern Europe and Russia. The book begins by addressing two important literary influences on Heidegger: Dostoevsky and Tolstoy. It goes on to examine Heidegger’s philosophical influence, and features three crucial figures in the reception of Heidegger’s thought in Eastern Europe and Russia: Vladimir Bibikhin, Krzysztof Michalski, and Jan Patočka. Finally the volume deals with an often vexed issue in current treatments of Heidegger: the importance of Heidegger’s philosophy for politics. The book includes essays by an international team of contributors, including leading representatives of Heideggerian thought in Russia today. Heidegger’s thought plays a key role in debates over Russian identity and the geopolitical role Russia has to play in the world. The volume surveys the complicated landscape of post-Soviet philosophy, and how the rise of widely differing appropriations of Heidegger exploit familiar fault lines in the Russian reception of Western thinkers that date back to the first stirrings of a distinctively Russian philosophical tradition.
The political transformation that took place at the end of the Roman Republic was a particularly rich area for analysis by the era's historians. Major narrators chronicled the crisis that saw the end of the Roman Republic and the changes that gave birth to a new political system. These writers drew significantly on the Roman idea of virtus as a way of interpreting and understanding their past. Tracing how virtus informed Roman thought over time, Catalina Balmaceda explores the concept and its manifestations in the narratives of four successive Latin historians who span the late Republic and early Principate: Sallust, Livy, Velleius, and Tacitus. Balmaceda demonstrates that virtus in these historical narratives served as a form of self-definition that fostered and propagated a new model of the ideal Roman more fitting to imperial times. As a crucial moral and political concept, virtus worked as a key idea in the complex system of Roman sociocultural values and norms that underpinned Roman attitudes about both present and past. This book offers a reappraisal of the historians as promoters of change and continuity in the political culture of both the Republic and the Empire.
Venice, one of the world's most storied cities, has a long and remarkable history, told here in its full scope from its founding in the early Middle Ages to the present day. A place whose fortunes and livelihoods have been shaped to a large degree by its relationship with water, Venice is seen in Dennis Romano's account as a terrestrial and maritime power, whose religious, social, architectural, economic, and political histories have been determined by its unique geography.