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25562 results in Classical literature

Page 28 of 1279

Title match

  • Chapter Three - Playing Romans: Representations of actors and the theatre

  • Catharine Edwards, Birkbeck College, University of London
  • Foreword by Caroline Vout, University of Cambridge
  • Book:
    The Politics of Immorality in Ancient Rome
    Published online:
    28 February 2025
    Print publication:
    06 March 2025, pp 98-136

  • Summary

    Disapproval of acting and the theatre was a distinguishing Roman characteristic, in the eyes of many ancient authors. The significance Romans attached to the different ways actors were viewed in Greece and in Rome is indicated by Cornelius Nepos, in the preface to his Lives, where he sets out some of the principal contrasts between Greek and Roman culture ... While Greeks admired actors, according to Nepos, to display oneself on stage, to make a spectacle of oneself, was considered by Romans to be shameful. Other writers, too, saw differing attitudes to the theatre as a significant indicator of the contrast between Greek and Roman culture.

  • Chapter Four - Structures of immorality: Rhetoric, building and social hierarchy

  • Catharine Edwards, Birkbeck College, University of London
  • Foreword by Caroline Vout, University of Cambridge
  • Book:
    The Politics of Immorality in Ancient Rome
    Published online:
    28 February 2025
    Print publication:
    06 March 2025, pp 137-172

  • Summary

    The rhetoric of Roman moralising has often seemed alien to modern readers. This book, in linking together studies of apparently diverse topics, might be seen as appropriating a trope of Roman moralistic discourse, presenting arguments concerning different subjects as parallel so that they may serve to reinforce one another. A better understanding of this and similar literary devices, as they operate in Roman moralising texts, can help us to make sense of some features of those texts which modern readers have found puzzling. We begin with an apparently bizarre example of this kind of rhetoric (included in the book of rhetorical exercises put together by the elder Seneca).

  • Chapter Five - Prodigal Pleasures

  • Catharine Edwards, Birkbeck College, University of London
  • Foreword by Caroline Vout, University of Cambridge
  • Book:
    The Politics of Immorality in Ancient Rome
    Published online:
    28 February 2025
    Print publication:
    06 March 2025, pp 173-206

  • Summary

    Pleasure was a problem for members of the Roman elite – or so moralists felt. In his treatise on the good life, Seneca stresses the insidious threat posed by the attractions of sensual pleasure, while asserting that only the subhuman will want to surrender themselves completely ... Seneca’s language presents pleasure as fluid, both engulfing and invading its hapless victims. His insistence on its seductive dangers could be read as betraying a certain fascination with pleasure.

  • Introduction

  • Catharine Edwards, Birkbeck College, University of London
  • Foreword by Caroline Vout, University of Cambridge
  • Book:
    The Politics of Immorality in Ancient Rome
    Published online:
    28 February 2025
    Print publication:
    06 March 2025, pp 1-33

  • Summary

    The Romans laid claim to a particular pre-eminence in the spheres of both fighting and morality. Seneca presents the activities of the guardian of morals as parallel to those of the general; each has made a vital contribution to the res publica. As a Stoic, Seneca was committed to the notion that the ties which bind all human beings to one another transcend those which bind the individual to any particular state, and yet for the Romans there was only one res publica, Rome itself. By using the traditional vocabulary of Roman moralists, by taking as examples the figures of Scipio and Cato, Seneca situated his text in a long line of Roman moralising. Seneca wrote his moral and philosophical works over two hundred years after the time of the elder Cato, who lived in the second century BCE; Cato’s writings in turn referred back to the virtues of still earlier Romans, maiores nostri (’our ancestors’). The highpoint of Roman moral virtue was always already situated in an idealised past.

Page 28 of 1279