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For the Greeks and Romans the earth's farthest perimeter was a realm radically different from what they perceived as central and human. The alien qualities of these "edges of the earth" became the basis of a literary tradition that endured throughout antiquity and into the Renaissance, despite the growing challenges of emerging scientific perspectives. Here James Romm surveys this tradition, revealing that the Greeks, and to a somewhat lesser extent the Romans, saw geography not as a branch of physical science but as an important literary genre.
The "edges of the earth" became the basis of a literary tradition, surveyed here, revealing that the Greeks, and to a somewhat lesser extent the Romans, saw geography not as a branch of physical science but as an important literary genre.
Spanning thirty years of intensive research, this book proves what many scholars could not explain: that today’s Western world must be considered the product of both Greek and Indian thought—Western and Eastern philosophies. Thomas McEvilley explores how trade, imperialism, and migration currents allowed cultural philosophies to intermingle freely throughout India, Egypt, Greece, and the ancient Near East. This groundbreaking reference will stir relentless debate among philosophers, art historians, and students.
When debating the need for prophets, Muslim theologians frequently cited an objection from a group called the Barāhima – either a prophet conveys what is in accordance with reason, so they would be superfluous, or a prophet conveys what is contrary to reason, so they would be rejected. The Barāhima did not recognise prophecy or revelation, because they claimed that reason alone could guide them on the right path. But who were these Barāhima exactly? Were they Brahmans, as their title would suggest? And how did they become associated with this highly incisive objection to prophecy? This book traces the genealogy of the Barāhima and explores their profound impact on the evolution of Islamic theology. It also charts the pivotal role that the Kitāb al-Zumurrud played in disseminating the Barāhima’s critiques and in facilitating an epistemological turn in the wider discourse on prophecy (nubuwwa). When faced with the Barāhima, theologians were not only pressed to explain why rational agents required the input of revelation, but to also identify an epistemic gap that only a prophet could fill. A debate about whether humans required prophets thus evolved into a debate about what humans could and could not know by their own means.
The book of Revelation presents a daunting picture of the destruction of the world, complete with clashing gods, a multiheaded beast, armies of heaven, and the final judgment of mankind. The bizarre conclusion to the New Testament is routinely cited as an example of the early Christian renunciation of the might and values of Rome. But Christopher A. Frilingos contends that Revelation's relationship to its ancient environment was a rather more complex one. In Spectacles of Empire he argues that the public displays of the Roman Empire—the games of the arena, the execution of criminals, the civic veneration of the emperor—offer a plausible context for reading Revelation. Like the spectacles that attracted audiences from one end of the Mediterranean Sea to the other, Revelation shares a preoccupation with matters of spectatorship, domination, and masculinity. Scholars have long noted that in promising a complete reversal of fortune to an oppressed minority, Revelation has provided inspiration to Christians of all kinds, from liberation theologians protesting globalization to the medieval Apostolic Brethren facing death at the stake. But Frilingos approaches the Apocalypse from a different angle, arguing that Revelation was not merely a rejection of the Roman world in favor of a Christian one; rather, its visions of monsters and martyrs were the product of an empire whose subjects were trained to dominate the threatening "other." By comparing images in Revelation to those in other Roman-era literature, such as Greek romances and martyr accounts, Frilingos reveals a society preoccupied with seeing and being seen. At the same time, he shows how Revelation calls attention to both the risk and the allure of taking in a show in a society which emphasized the careful scrutiny of one's friends, enemies, and self. Ancient spectators, Frilingos notes, whether seated in an arena or standing at a distance as Babylon burned, frequently discovered that they themselves had become part of the performance.
Iliad I provides the commentary and student aids lacking in larger volumes of Homer's work. It contains a full Introduction designed to highlight the most important features of the text. There are sections on the Iliad and its qualities, the Homeric question, dating, oriental influences, style, gods, men, the transmission of the text, the scholia, the epic dialect, and metre. The Commentary, as well as containing material addressed to advanced readers, is also designed to be accessible to those who are new to Homer. The Greek text of Iliad I is printed with a facing English translation of a literal kind, primarily intended to help beginners to construe the Greek and there is also a full vocabulary list.
An argument that the perception of arid lands as wastelands is politically motivated and that these landscapes are variable, biodiverse ecosystems, whose inhabitants must be empowered. Deserts are commonly imagined as barren, defiled, worthless places, wastelands in need of development. This understanding has fueled extensive anti-desertification efforts—a multimillion-dollar global campaign driven by perceptions of a looming crisis. In this book, Diana Davis argues that estimates of desertification have been significantly exaggerated and that deserts and drylands—which constitute about 41% of the earth's landmass—are actually resilient and biodiverse environments in which a great many indigenous people have long lived sustainably. Meanwhile, contemporary arid lands development programs and anti-desertification efforts have met with little success. As Davis explains, these environments are not governed by the equilibrium ecological dynamics that apply in most other regions. Davis shows that our notion of the arid lands as wastelands derives largely from politically motivated Anglo-European colonial assumptions that these regions had been laid waste by “traditional” uses of the land. Unfortunately, such assumptions still frequently inform policy. Drawing on political ecology and environmental history, Davis traces changes in our understanding of deserts, from the benign views of the classical era to Christian associations of the desert with sinful activities to later (neo)colonial assumptions of destruction. She further explains how our thinking about deserts is problematically related to our conceptions of forests and desiccation. Davis concludes that a new understanding of the arid lands as healthy, natural, but variable ecosystems that do not necessarily need improvement or development will facilitate a more sustainable future for the world's magnificent drylands.
In fourth-century Greece (BCE), the debate over the nature of philosophy generated a novel claim: that the highest form of wisdom is theoria, the rational 'vision' of metaphysical truths (the 'spectator theory of knowledge'). This 2004 book offers an original analysis of the construction of 'theoretical' philosophy in fourth-century Greece. In the effort to conceptualise and legitimise theoretical philosophy, the philosophers turned to a venerable cultural practice: theoria (state pilgrimage). In this practice, an individual journeyed abroad as an official witness of sacralized spectacles. This book examines the philosophic appropriation and transformation of theoria, and analyses the competing conceptions of theoretical wisdom in fourth-century philosophy. By tracing the link between traditional and philosophic theoria, this book locates the creation of theoretical philosophy in its historical context, analysing theoria as a cultural and an intellectual practice. It develops a new, interdisciplinary approach, drawing on philosophy, history and literary studies.
Trade, Travel, and Exploration: An Encyclopedia is a reference book that covers the peoples, places, technologies, and intellectual concepts that contributed to trade, travel and exploration during the Middle Ages, from the years A.D. 525 to 1492.
A New York Times Bestseller “Maps allow the armchair traveler to roam the world, the diplomat to argue his points, the ruler to administer his country, the warrior to plan his campaigns and the propagandist to boost his cause… rich and beautiful.” – Wall Street Journal Throughout history, maps have been fundamental in shaping our view of the world, and our place in it. But far from being purely scientific objects, maps of the world are unavoidably ideological and subjective, intimately bound up with the systems of power and authority of particular times and places. Mapmakers do not simply represent the world, they construct it out of the ideas of their age. In this scintillating book, Jerry Brotton examines the significance of 12 maps - from the almost mystical representations of ancient history to the satellite-derived imagery of today. He vividly recreates the environments and circumstances in which each of the maps was made, showing how each conveys a highly individual view of the world. Brotton shows how each of his maps both influenced and reflected contemporary events and how, by considering it in all its nuances and omissions, we can better understand the world that produced it. Although the way we map our surroundings is more precise than ever before, Brotton argues that maps today are no more definitive or objective than they have ever been. Readers of this beautifully illustrated and masterfully argued book will never look at a map in quite the same way again. “A fascinating and panoramic new history of the cartographer’s art.” – The Guardian “The intellectual background to these images is conveyed with beguiling erudition…. There is nothing more subversive than a map.” – The Spectator “A mesmerizing and beautifully illustrated book.” —The Telegraph