Emotion, Restraint, and Community in Ancient Rome (Classical by Robert Kaster

By Robert Kaster

Classical tradition and Society (Series Editors: Joseph A. Farrell, collage of Pennsylvania, and Ian Morris, Stanford collage) is a brand new sequence from Oxford that emphasizes cutting edge, ingenious scholarship via prime students within the box of historical tradition. one of the subject matters coated may be the historic and cultural heritage of Greek and Roman literary texts; the construction and reception of cultural artifacts; the commercial foundation of tradition; the heritage of principles, values, and ideas; and the connection among politics and/or social perform and old different types of symbolic expression (religion, paintings, language, and formality, between others). Interdisciplinary methods and unique, broad-ranging examine shape the spine of this sequence, in order to serve classicists in addition to beautiful to students and proficient readers in similar fields.

Emotion, Restraint, and Community examines the methods in w hich feelings, and discuss feelings, interacted with the ethics of the Roman higher sessions within the overdue Republic and early Empire. through contemplating how a number of Roman types of worry, dismay, indignation, and revulsion created an financial system of displeasure that formed society in confident methods, the ebook casts new mild either at the Romans and on cross-cultural realizing of emotions.

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91. 2);29 • being compelled to witness an outrageous spectacle (Suet. Nero 23. 3, cf. Sen. Thy. 1034–36), or being mocked by a deception (Ov. F. 3. 691–92), or being required to acknowledge publicly my dependence on another (Curt. Ruf. 8. 8. 9, cf. Sen. Ben. 2. 10. 4); • being made the object of a shaming ritual or song (Tac. Ann. 14. 49, Dig. 47. 10. 1. 5 and 47. 10. 15. 27, cf. 1. 4),30 or being called into court by my freedman or child (Dig. 2. 4. 10. 12), or being involved in other legal procedures that bring my existimatio into question (Dig.

19 The thought finds expression repeatedly, in one form or another, in Cicero’s philosophical works, and it is a thought that shapes his practical advocacy as well, for example in his approach to attacking the reputation of an opponent in court. 20 His own face is determined here by his relationship with his client, as a “loyal and reliable friend”; the attack he is about to deliver is both required by that relation and the means for making the relation plain in this context. His opponent’s face, on the other hand, is determined by the relation he has to Cicero, as someone who has had no reason to judge Cicero a personal enemy before; the attack he is about to receive is both moderated by that relation and, in its moderation, intended to allow the relation to continue in its current mode.

T. Quinctio quartum consule ad moenia urbis Romae impune armatos venisse”). Had I known  EMOTION, RESTRAINT, AND COMMUNITY IN ANCIENT ROME that this disgrace (ignominia) loomed over this year, I would have avoided this honorable office (honos) by exile or death, had no other escape been available. 16 This is just the way things are, and, because they are this way, he sees himself being seen as discredited and devalued, tarred with the brush of ignominia. And—in Roman terms—not unreasonably: because he is consul, this is “his” year, and it will be inscribed as such, under his name and the name of his colleague, on Rome’s official calendar (fasti), along with such notable events as occurred in its course (indeed, the words “Aequos et Volscos .

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