Exemplary Ethics In Ancient Rome

"The well-known mythographer Marina Warner has described the process of reading fairy tales and folktales as 'tasting the dragon's blood' - a magical and transformative process by which one's ears are opened to the voices of the past and of other worlds. Roman exempla, which constitute a national story-telling tradition, are very different in many ways from the dream-like fantasies of fairy-tales and other narrative folk traditions that have been the subject of Warner's studies. In (supposedly) true stories from history, battle-hardened warriors, noble maidens and honourable sons of the soil face impossible dangers, take terrible decisions and sacrifice their lives, their limbs and even their own children for the sake of justice, discipline and the Roman community. Yet for the ancient Romans too, hearing the blood-soaked stories of their ancestral heroes was an intimate and potent experience, and this 'taste of the hero's blood' had an intoxicating effect similar to the blood of Warner's dragon: evoking other worlds, shaping understanding of their own world"--

A 2006 study of Roman sexuality and sexual ethics focusing on the crucial and unsettled concept of pudicitia.

Presents a coherent model for understanding historical examples in Ancient Rome and their rhetorical, moral and historiographical functions.

Morality is one of the fundamental structures of any society, enabling complex groups to form, negotiate their internal differences and persist through time. In the first book-length study of Roman popular morality, Dr Morgan argues that we can recover much of the moral thinking of people across the Empire. Her study draws on proverbs, fables, exemplary stories and gnomic quotations, to explore how morality worked as a system for Roman society as a whole and in individual lives. She examines the range of ideas and practices and their relative importance, as well as questions of authority and the relationship with high philosophy and the ethical vocabulary of documents and inscriptions. The Roman Empire incorporated numerous overlapping groups, whose ideas varied according to social status, geography, gender and many other factors. Nevertheless it could and did hold together as an ethical community, which was a significant factor in its socio-political success.

The Roman historian Livy saw the past as a storehouse of lessons. This text examines how his historical figures manipulate the shifting meaning of the past and reveals Livy's acute sensitivity to contemporary problems.

Thinking about ultimate reality is becoming increasingly transreligious. This transreligious turn follows inevitably from the discovery of divine truths in multiple traditions. Global communications bring the full range of religious ideas and practices to anyone with access to the internet. Moreover, the growth of the nones and those who describe themselves as spiritual but not religious creates a pressing need for theological thinking not bound by prescribed doctrines and fixed rituals. This book responds to this vital need. The chapters in this volume each examine the claim that if the aim of theology is to know and articulate all we can about the divine reality, and if revelations, enlightenments, and insights into that reality are not limited to a single tradition, then what is called for is a theology without confessional restrictions. In other words, a Theology Without Walls. To ground the project in examples, the volume provides emerging models of transreligious inquiry. It also includes sympathetic critics who raise valid concerns that such a theology must face. This is a book that will be of urgent interest to theologians, religious studies scholars, and philosophers of religion. It will be especially suitable for those interested in comparative theology, inter-religious and interfaith understanding, new trends in constructive theology, normative religious studies, and global philosophy of religion.

Discovers new connections and cross-fertilisations between different cultural, linguistic and religious communities in the Roman Empire.

The popularity of the work of Valerius Maximus during the Middle Ages and Renaissance was due to its value as a source of moral exhortation and guidance: the work was as relevant to the readers of those times as it had been to Valerius' contemporaries in the first century AD. Practical Ethics for Roman Gentlemen demonstrates that the purpose of Valerius' work was to promote a system of morality based upon historical precedent that was both traditional and authoritative to the educated classes for whom he wrote. Practical Ethics for Roman Gentlemen offers a re-definition of the purpose of Valerius' work and totally new conclusions about its predecessors, form and audience. The book is not confined to an examination of Valerius' work in isolation, but also examines earlier forms of exemplary literature, questions of how Roman literature was communicated to its audience, and presents an entirely new theory on the identity of Valerius Maximus the author.