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Monkeys kept as exotic pets by wealthy Romans have hitherto been determined as African species exclusively, specifically Barbary macaques, in the few documented cases of monkey skeletons. This has now been revised following the discovery of three dozen burials of Indian macaques from the first two centuries CE at the animal cemetery of the Red Sea port of Berenike. The special status of these primates among other buried companion animals, mainly cats and some dogs, is suggested by grave goods including restraining collars, apparent status markers like iridescent shells and food delicacies, and kittens and a piglet as the monkey’s own pets. The Berenike material is the most comprehensive source to date for the socio-cultural context of keeping exotic pets. It suggests a resident Roman elite, possibly associated with Roman legionary officers posted at the harbor. The monkey burials from Berenike also provide the first zooarchaeological evidence of trade in live animals from India.
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.
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.
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.
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.
This article presents the results of excavations in Early Bronze Age levels at the site of Hamoukar in northeastern Syria. During the 2008 and 2010 field seasons, excavations in the lower town at Hamoukar uncovered evidence for three distinct architectural phases dating to the second half of the third millennium B.C. Prior to these excavations, attention had been focused on the final phase of Early Bronze Age occupation in the lower town, when the settlement was violently destroyed and then abandoned. It is now possible, however, to provide a backstory for the settlement’s violent end and also a more complicated––if still preliminary––account of exactly how the urbanisation process played out at the site. This article presents a summary of the Early Bronze Age stratigraphic sequence in the lower town at Hamoukar and, at the same time, a description of new evidence for the evolution of social, economic, and ritual practice across three phases of urban development. A brief comparison with urban trajectories at two other contemporary sites highlights the heterogeneity of cities and urban dynamics in Early Bronze Age northern Mesopotamia.
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.