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In these pages we have witnessed the deep degree to which architectural rebuilding, as a practice distinct from new construction, was embedded in the Roman patronage system and served as powerful social currency in cities throughout the Mediterranean in the centuries spanning the early imperial to late antique periods. Overall, architectural rebuilding continued to be publicly celebrated as an honorific virtue through the sixth century, though the reach and impact of architectural euergetism shrank as patronage patterns changed, the overall volume of architectural construction declined, and spending on it was increasingly directed toward ecclesiastical and monastic architecture. This, I suggest, was principally due to the unique ways in which rebuilding leveraged site- and audience-specific connections to past and future communities. The high public value placed on rebuilding was also due to the opportunities it offered emperors, bishops, and other patrons to inflect cyclical celebratory calendars that enacted present order and implied future stability through their regular renewal and reperformance. While events of architectural destruction sorely tested that stability and regularly signaled divine displeasure to contemporaries, rebuilding concomitantly asserted current and future security through the reaffirmation (and simultaneous opportunity for reframing) of the empire’s pious relationship to their god(s).
Chapter 2, a pendant to the first, argues for the importance of temple anniversaries and other festivals associated with rebuilding for writing, experiencing, and synthesizing chronologies in time and space at the lived, local level.
The book’s final chapter turns to questions of spolia and converted buildings. Its discussion reorients conventional approaches to these debated topics by exploring architectural reuse through the lens of lived experience. Focusing on evidence for original doorways blocked in later phases of a building’s occupation at a series of repurposed sites, a case is made for studying conspicuous traces of a building’s former use as a window into social and somatic modes of temporality not captured by official commemorative inscriptions or building histories.
Quintus Ennius (239–169 BCE) was Latin literature's extraordinary founding father: he composed a striking array of texts in a striking array of genres (tragedy, satire, philosophy, epigram, epic, and more), many of which he in fact introduced to, or invented at, Rome. Modern scholarship, however, has focused overwhelmingly on just one Ennian poem: his epic, the Annales. Assembling an international team of literary critics and philologists, Ennius Beyond Epic provides the first assessment of Ennius' corpus in all of its unruly totality. Its thirteen chapters range widely: some examine themes throughout the poet's fragmentary output; others offer analyses of particular non-epic texts (e.g., Andromacha, Sacra historia, Saturae); still others study the Roman reception of Ennius' corpus from Pacuvius to Catullus to Apuleius and beyond. The picture that emerges is of a New Ennius: a daring, experimental, and multiform author.
Impaired consciousness is a topic lying at the intersection of science and philosophy. It encourages reflection on questions concerning human nature, the body, the soul, the mind and their relation, as well as the blurry limits between health, disease, life and death. This is the first study of impaired consciousness in the works of some highly influential Greek and Roman medical writers who lived in periods ranging from Classical Greece to the Roman Empire in the second century CE. Andrés Pelavski employs the notion and contrasts ancient and contemporary theoretical frameworks in order to challenge some established ideas about mental illness in antiquity. All the ancient texts are translated and the theoretical concepts clearly explained. This title is also available as open access on Cambridge Core.
Veiling meant many things to the ancients. On women, veils could signify virtue, beauty, piety, self-control, and status. On men, covering the head could signify piety or an emotion such as grief. Late Roman mosaics show people covering their hands with veils when receiving or giving something precious. They covered their altars, doorways, shrines, and temples; and many covered their heads when sacrificing to their gods. Early Christian intellectuals such as Origen and Gregory of Nyssa used these everyday practices of veiling to interpret sacred texts. These writers understood the divine as veiled, and the notion of a veiled spiritual truth informed their interpretation of the bible. Veiling in the Late Antique World provides the first assessment of textual and material evidence for veiling in the late antique Mediterranean world. Susannah Drake here explores the relation between the social history of the veil and the intellectual history of the concept of truth as veiled/revealed.
Much is known about the manifold ways in which ancient Greek religious beliefs and practices map onto the social and political structures of the ancient Greek polis. The way in which the individual served as the basic unit of ancient Greek religion, and the personal dimension of ancient Greek religion associated with it, is much less well understood. This book offers the first comprehensive study of ancient Greek personal religion since the major paradigm changes that affected the study of ancient Greek religion in recent years. An international cast of scholars explores ancient Greek personal religion in all its different facets. They do not treat the personal dimension of ancient Greek religion as an antipode of civic religion but rather as a complementary perspective that evolves within, alongside, and occasionally in opposition to the civic dimension of ancient Greek religion.
Diachronic Narratology in Greek Myth looks at ancient Greek mythology from the viewpoint of its storytelling through time. There are hundreds of different figures and stories in Greek mythology, interconnected in a complex narrative network. While earlier research often sought to penetrate the core of the seemingly 'true' or 'original' myths, it is now better understood that the way the myths were conveyed constitutes their actual essence: how a story is told, and retold, cannot be separated from the story itself. Based on brief introductions to the basics of mythology and narratology, this Element offers a discussion of three paradigmatic characters from Greek mythology and their voyage through literary history: Odysseus, Herakles and Helen. It demonstrates how a narratological approach can enrich our perspective on, and understanding of, mythology.
In this book, Ann Marie Yasin reveals the savvy and subtle ways in which Roman and late Roman patrons across the Mediterranean modulated connections to the past and expectations for the future through their material investments in old architecture. Then as now, reactivation and modification of previously built structures required direct engagement with issues of tradition and novelty, longevity and ephemerality, security and precarity – in short, with how time is perceived in the built environment. The book argues that Roman patrons and audiences were keenly sensitive to all of these issues. It traces spatial and decorative configurations of rebuilt structures, including temples and churches, civic and entertainment buildings, roads and aqueducts, as well as theways such projects were marked and celebrated through ritual and monumental text. In doing so, Yasin charts how local communities engaged with the time of their buildings at a material, experiential level over the course of the first six centuries CE.
Recent years have seen new systematic interest in Hegel's philosophical conception of the physical universe. It has become clear that Hegel's account of nature is revealing both on its own as well as by providing a non-naturalist understanding of the place of mind in nature. This Element focuses on the very foundations and method of Hegel's philosophy of nature, relating them to Newtonian and to modern physics. The volume also sheds light on Hegel's global account of the physical universe as a material space-time system and on his ecological conception of the Earth as a habitable planet populated by organic life. By drawing connections to relativity theory and earth systems science it is shown that Hegel's conception of nature is very much philosophically alive and can complement scientific accounts of nature in illuminating ways.
Political meritocrats believe political power should be allocated according to virtue and competence. It is an old idea, going back at least to Plato. But what is old is new again, as several political philosophers have recently proposed and defended novel articulations of this ancient idea. The purpose of this short monograph is to offer a critical overview of this literature. I cover three schools of thought. I first look at epistocracy, a form of government identical to modern liberal democracies, except voting power is allocated to citizens according to competence. I then turn to Confucian meritocracy, where more blatantly nondemocratic forms of political meritocracy are defended. I finally look at democratic meritocracy, which is the idea that elections either do or could (if they were appropriately reformed) select virtuous and competent leaders. I end by offering reasons to think the entire enterprise of political meritocracy rests on a mistake.
Speculative idealism is the end of transcendental idealism. Focusing on the problem of the beginning of philosophy, this thesis is substantiated in four chapters. The chapter on Kant exposes the problem of the beginning and its solution. The chapter on contemporary transcendental philosophy shows that even in the most advanced versions of transcendental philosophy, the problem of the beginning remains. The chapter on neo-Kantianism, so important for contemporary transcendental philosophy, renders explicit that here too the problem of the beginning is a paradigmatic burden of transcendental idealism. The first three chapters proof concerning all dimensions of Hegel's Logic (Being, Essence, Concept) that transcendental philosophy perishes due to the methodical profile of its reflection and requires its sublation by speculative idealism. For this reason, as becomes clear from the final chapter, a return to the late Fichte does not overcome the problem of the beginning either.
In today's societies, political and economic issues are closely intertwined, and political philosophy has turned more and more to economic issues. This Element introduces some key questions of economic philosophy: How to think about the relation between political and economic power? Can markets be 'tamed'? Which values are embedded in the economy and how do those relate to political values? It answers these questions by considering arguments from three theoretical perspectives – liberal egalitarian approaches, neorepublicanism, and critical theory or socialist thought – explaining their different background assumptions but also shared grounds. To illustrate these topics, it zooms in on the future of work: How could work be made more just, democratic, and sustainable? In the conclusion, some implications for research strategies in economic philosophy are explored.