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A literary approach to Roman philosophy demonstrating the relevance of gender, feminism and rhetoric to the history of the self.
While the central ideal of Roman philosophy exemplified by Lucretius, Cicero and Seneca appears to be the masculine values of self-sufficiency and domination, this book argues, through close attention to metaphor and figures, that the Romans also recognized, as constitutive parts of human experience, what for them were feminine concepts such as embodiment, vulnerability and dependency. Expressed especially in the personification of grammatically feminine nouns such as Nature and Philosophy 'herself', the Roman's recognition of this private 'feminine' part of himself presents a contrast with his acknowledged, public self and challenges the common philosophical narrative of the emergence of subjectivity and individuality with modernity. To meet this challenge, Alex Dressler offers both theoretical exposition and case studies, developing robust typologies of personification and personhood that will be useable for a variety of subjects beyond classics, including rhetoric, comparative literature, gender studies, political theory and the history of ideas.
This volume demonstrates the wide array of topics in ancient warfare currently studied by researchers around the world. Arranged chronologically in Greek and Roman history sections, the book takes readers through all manner of current research topics on ancient warfare, from traditional battle narratives or strategic analyses of campaigns, through the logistical considerations of armies in the field, to the ideology of women in war and mythology. The study of ancient war deals with a myriad of different topics and deals with themes in all types of history: social, cultural, economic, religious, literary, numismatical, epigraphical, ethnographical, topographical, prosopographical, and mythical, as well as the usual political and military. The study of ancient war is a field that is growing in popularity and continues to surprise us with many innovative new ideas, as shown in this collection of papers by established academics and current graduate students.
Reproducing Rome is a study of the representation of maternity in the Roman literature of the first century CE-particularly Virgil, Ovid, Seneca, and Statius-considering to what degree it reflects, constructs, or subverts Roman ideals of, and anxieties about, family and motherhood.
The Routledge Handbook of Women and Ancient Greek Philosophy is an essential reference source for cutting-edge scholarship on women, gender, and philosophy in Greek antiquity. The volume features original research that crosses disciplines, offering readers an accessible guide to new methods, new sources, and new questions in the study of ancient Greek philosophy and its multiple afterlives. Comprising 40 chapters from a diverse international group of experts, the Handbook considers questions about women and gender in sources from Greek antiquity spanning the period from 7th c. BCE to 2nd c. BCE, and in receptions of Greek antiquity from the Roman Imperial period, through the European Renaissance to the current day. Chapters are organized into five major sections: I. Early Greek antiquity – including Sappho, Presocratic philosophy, Sophists, and Greek tragedy – 700s–400s BCE II. Classical Greek antiquity – including Aeschines, Plato, and Xenophon – 400s–300s BCE III. Late Classical Greek to Hellenistic antiquity – including Cyrenaics, Cynics, the Hippocratic corpus, and Aristotle – 300s–200s BCE IV. Late Greek antiquity to Roman Imperial period – including Pythagorean women, Stoics, Pyrrhonian Skeptics, and late Platonists – 200s BCE to 700s CE V. Later receptions – including Shakespeare, the European Renaissance, Anna Julia Cooper, W.E.B. DuBois, Jane Harrison, Sarah Kofman, and Toni Morrison The Routledge Handbook of Women and Ancient Greek Philosophy is a vital resource for students and scholars in philosophy, Classics, and gender studies who want to gain a deeper understanding of philosophy’s rich past and explore sources and questions beyond the traditional canon. The volume is a valuable resource, as well, for students and scholars from history, humanities, literature, political science, religious studies, rhetorical studies, theatre, and LGBTQ and sexuality studies.
What is the role of emotion in the scientific, philosophical, and literary works of Seneca the Younger? Scholarship on Seneca has often historically treated emotion as an obstacle to moral progress in his thought--an inherently treacherous aspect of human experience which must be eradicated via reason. However, a growing body of scholarly work has come to recognize that Seneca made room for emotions in his philosophy, framing such sensations as fear and shame as ethically beneficial in certain circumstances. Seneca's Affective Cosmos: Subjectivity, Feeling, and Knowledge in the Natural Questions and Beyond extends such arguments to arrive at a surprising conclusion: Seneca is prepared to harness towards therapeutic and didactic ends even the extreme and misguided emotions that result from our flawed understanding of the universe. Affect plays a particularly important role for the Senecan proficiens, the morally and intellectually imperfect student of Stoicism. Whereas the idealized figure of the Senecan wise man can achieve ethical progress through reason alone, the proficiens' compromised understanding of the world often prevents him from doing so. When reason fails him, the Senecan proficiens can harness his emotions towards moral progress. For instance, in Seneca's meteorological treatise Natural Questions, stupefaction and anxiety are presented as paradoxical sources of courage in the face of death. Similarly, in the tragedy Trojan Women, grief and hopelessness provide the protagonist Andromache with unexpected solace. Chiara Graf reaches these conclusions by placing a variety of Senecan texts in dialogue with modern works on affect theory, a school of thought that has gained popularity in the Humanities but remains underexplored in the Classics.
Explores how rhetorical techniques helped to produce innovations in art of the Hellenistic courts at Pergamon and Alexandria.
Women and Knowledge in Early Christianity offers a collection of essays that deal with perceptions of wisdom, femaleness, and their interconnections in a wide range of ancient sources, including papyri, Nag Hammadi documents, heresiological accounts and monastic literature.
Otherwise Than the Binary approaches canonical texts and concepts in Ancient Greek philosophy and culture that have traditionally been understood as examples of binary thinking, particularly concerning sexual difference. In contrast to such patriarchal logic, the essays within this volume explore how many of these seemingly strict binaries in ancient culture and thought were far more permeable and philosophically nuanced. Each contribution asks if there are ways of thinking of antiquity differently—namely, to examine canonical works through a lens that expounds and even celebrates philosophies of difference so as to discover instances where authors of antiquity valorize and uphold the necessity of what has been seen as feminine, foreign, and/or irrational. As contemporary thinkers turn toward new ways of reading antiquity, these selected studies will inspire other readings of ancient texts through new feminist methodologies and critical vantage points. When examining the philosophers and notable figures of antiquity alongside their overt patriarchal and masculinist agendas, readers are invited to rethink their current biases while also questioning how particular ideas and texts are received and read.
"Thinking Allegory Otherwise is a unique collection of essays by allegory specialists and other scholars who engage allegory in exciting new ways." "Not limited to an examination of literary texts and works of art, the essays focus on a wide range of topics, including architecture, philosophy, theater, science, and law. Indeed, all language is allegorical. This collection proves the truth of this statement, but more importantly, it shows the consequences of it. To think allegory otherwise is to think otherwise-forcing us to rethink not only the idea of allegory itself, but also the law and its execution, the literality offigurative abstraction, and the figurations upon which even hard science depends." --Book Jacket.