Reading Roman Pride

Pride is pervasive in Roman texts, as an emotion and a political and social concept implicated in ideas of power. This study examines Roman discourse of pride from two distinct complementary perspectives. The first is based on scripts, mini-stories told to illustrate what pride is, how it arises and develops, and where it fits within the Roman emotional landscape. The second is semantic, and draws attention to differences between terms within the pride field. The peculiar feature of Roman pride that emerges is that it appears exclusively as a negative emotion, attributed externally and condemned, up to the Augustan period. This previously unnoticed lack of expression of positive pride in republican discourse is a result of the way the Roman republican elite articulates its values as anti-monarchical and is committed, within the governing class, to power-sharing and a kind of equality. The book explores this uniquely Roman articulation of pride attributed to people, places, and institutions and traces the partial rehabilitation of pride that begins in the texts of the Augustan poets at the time of great political change. Reading for pride produces innovative readings of texts that range from Plautus to Ausonius, with major focus on Cicero, Livy, Vergil, and other Augustan poets.

Pride is pervasive in Roman texts, as an emotion and a political and social concept implicated in ideas of power. This study examines Roman discourse of pride from two distinct complementary perspectives. The first is based on scripts, mini-stories told to illustrate what pride is, how it arises and develops, and where it fits within the Roman emotional landscape. The second is semantic, and draws attention to differences between terms within the pride field. The peculiar feature of Roman pride that emerges is that it appears exclusively as a negative emotion, attributed externally and condemned, up to the Augustan period. This previously unnoticed lack of expression of positive pride in republican discourse is a result of the way the Roman republican elite articulates its values as anti-monarchical and is committed, within the governing class, to power-sharing and a kind of equality. The book explores this uniquely Roman articulation of pride attributed to people, places, and institutions and traces the partial rehabilitation of pride that begins in the texts of the Augustan poets at the time of great political change. Reading for pride produces innovative readings of texts that range from Plautus to Ausonius, with major focus on Cicero, Livy, Vergil, and other Augustan poets.

Pride is pervasive in Roman texts, as an emotion and a political and social concept implicated in ideas of power. This study examines Roman discourse of pride from two distinct complementary perspectives. The first is based on scripts, mini-stories told to illustrate what pride is, how it arises and develops, and where it fits within the Roman emotional landscape. The second is semantic, and draws attention to differences between terms within the pride field. The peculiar feature of Roman pride that emerges is that it appears exclusively as a negative emotion, attributed externally and condemned, up to the Augustan period. This previously unnoticed lack of expression of positive pride in republican discourse is a result of the way the Roman republican elite articulates its values as anti-monarchical and is committed, within the governing class, to power-sharing and a kind of equality. The book explores this uniquely Roman articulation of pride attributed to people, places, and institutions and traces the partial rehabilitation of pride that begins in the texts of the Augustan poets at the time of great political change. Reading for pride produces innovative readings of texts that range from Plautus to Ausonius, with major focus on Cicero, Livy, Vergil, and other Augustan poets.

Christianity Today's 2020 Book of the Year Award of Merit - Biblical Studies Biblical Foundations Award Finalist What does it mean to “read Romans with Eastern eyes”? Combining research from Asian scholars with his many years of experience living and working in East Asia, Brad Vaughn directs our attention to Paul's letter to the Romans. He argues that some traditional East Asian cultural values are closer to those of the first-century biblical world than common Western cultural values. In addition, he adds his voice to the scholarship engaging the values of honor and shame in particular and their influence on biblical interpretation. As readers, we bring our own cultural fluencies and values to the text. Our biases and background influence what we observe—and what we overlook. This book helps us consider ways we sometimes miss valuable insights because of widespread cultural blind spots. In Reading Romans with Eastern Eyes, Vaughn demonstrates how paying attention to East Asian culture provides a helpful lens for interpreting Paul's most complex letter. When read this way, we see how honor and shame shape so much of Paul's message and mission.

Libertas and Res Publica examines two key concepts of Western political thinking: freedom and republic. Contributors address important new questions on the principles of, and essential connection between res publica and libertas in Roman thought and Republican history.

This epic retelling of the legendary Carthaginian military leader’s assault on the Roman empire begins in Ancient Spain, where Hannibal Barca sets out with tens of thousands of soldiers and 30 elephants. After conquering the Roman city of Saguntum, Hannibal wages his campaign through the outposts of the empire, shrewdly befriending peoples disillusioned by Rome and, with dazzling tactics, outwitting the opponents who believe the land route he has chosen is impossible. Yet Hannibal’s armies must take brutal losses as they pass through the Pyrenees mountains, forge the Rhone river, and make a winter crossing of the Alps before descending to the great tests at Cannae and Rome itself. David Anthony Durham draws a brilliant and complex Hannibal out of the scant historical record–sharp, sure-footed, as nimble among rivals as on the battlefield, yet one who misses his family and longs to see his son grow to manhood. Whether portraying the deliberations of a general or the calculations of a common soldier, vast multilayered scenes of battle or moments of introspection when loss seems imminent, Durham brings history alive.

In classical Latin, luxuria means 'desire for luxury'; it is linked with the ideas of excess and deviation from a standard. It is in most cases labelled as a vice which contrasts with the innate frugal nature of the Romans. Latin authors do not see it as endemic but as an import from the East in the aftermath of military conquests--and as a cause of fatal decline. Following these etymological and semantic origins, Roman Luxuria: A Literary and Cultural History discusses the influence of Greek culture on the Roman concept and the peculiar characteristics of Roman luxuria. It analyses Roman views on luxuria through close readings in historical order from Cato the Elder, who regards luxuria as the opposite of the ideal Roman way of life, to the Christian poet Prudentius, who represents it in an allegorical fight with Sobriety. The book attends both to key authors and to wider literary genres, such as historiography and satire. Particular consideration is given to the rhetorical device of personification, which can be traced from the first appearances of luxuria in Latin literature to those of late antiquity. Berno devotes detailed attention to Seneca the Younger, whose work is often preoccupied with this passion. Seneca both defends himself from the charge of luxuria and violently attacks it in others, describing it as the archenemy of a philosophical life. Along the centuries, the focus on luxuria shifts from the economic sphere (and the waste of money) to the erotic, to the extent that in the Christian world it becomes one of the Seven Capital Sins representing the vice of lust.

The boni, the wealthy, but largely non-political, section of the Roman elite, have hitherto escaped scholarly attention. This book draws a detailed and rounded picture of the boni, their identity, values and interests, also tracing their – often tense - relationship to the political class, whose inner circle of noble families eventually lost their trust and support. Concerns about property played a central part in this process, and the book explores key Roman concepts associated with property, including frugality, luxury, patrimony, debt and the all-important otium that ensured the peaceful enjoyment of private possessions. Through close readings of Cicero and other republican writers, a new narrative of the 'fall of the republic' emerges. The shifting allegiances of the wider elite of boni viri played an important part in the events that brought an end to the republic and ushered in a new political system better attuned to their material interests.