The Cultivation Of Character And Culture In Roman Rhetorical Education

At its very center, The Cultivation of Character and Culture in Roman Rhetorical Education: The Available Means is a study of the subtle, organic ways that rhetoric can work to cultivate a particular character. This is an extension of the current work in composition studies, which focus on the ways that writing instruction contributes to the development of individual power and agency in students, combined with an ancient understanding of the ways that students learned to act within a particular, accepted cultural framework. It recognizes and reclaims a lost dimension of rhetoric, a dimension that is conceptually linked to the martial culture of the ancient world, to show how ancient rhetorical theory framed the discipline as an education in thinking, speaking, and acting in ways that were necessary to be both a persuasive speaker and an effective leader. Through close readings and analysis of particular rhetorical exercises, the book shows how rhetorical education shaped characters that were appropriate in the eyes of the dominant culture but were also capable of working independently to progressively alter that culture. In showing the ways that rhetorical education shaped a particular character, the book demonstrates the ways that the combination character, culture, and virtue are vital to leadership in any time.

For over a decade, the world has experienced an accelerating erosion of a language that took hundreds of years to emerge. It is a language ordering time and space with words, such as enlightenment, reason, rationality, modernization, and the most recent by-word, globalization. However, it is a language that has been accompanied by colonialism, imperialism, racism, the exploitation of people and nature, an unequal distribution of the world’s resources, pogroms, genocides, and world wars. There has been a gap between assumptions underlying a visionary ambition and the often-brutal practices that have accompanied it. Moreover, it is a language that expresses European values, with the implicit or explicit suggestion that they pertain to the whole world, a civilizing mission from a European centre. Although the established narrative argued that there was continuous progress, it was a conclusion reached through hindsight. The idea of progress had to be repeatedly recreated through new visionary projects that attempted to live up to the high ideals their predecessors failed to achieve. Against the backdrop of this meta-normative point of departure, the book argues that a convincing grand narrative has failed to materialize since the discrediting of globalization. In the search for a new narrative, it argues at a meta-normative level for a reformulation of the term ‘global’ away from its close connection to the globe as an unbounded self-propelling market that exists beyond human influence. ‘Global’ should no longer be reduced to auto-playing market fiction but instead be connected to the planet, Terra, the Earth. With reference to Latour and Chakrabarty, ‘global’ and ‘planetary’ mean cohabitation; life on earth is seen as an infinite symbiotic system, nurtured, and protected, but also destroyed, by human action. The book argues that a new conceptualization of ‘the global’ and ‘the planet’ requires input from African and Asian language cultures. The book explores in depth the history of the two political African key concepts of ujamaa and ubuntu and argues that they are cases showing how work on a new global/planetary narrative might look. The investigation of the two concepts demonstrate that translations are juxtapositions that point up what is shared and what isn’t between concepts in two or more languages. The point of comparison is not to develop a uniform, global perspective, even if that were possible, but to develop a global understanding of difference and, through that, to begin to look for a common ground. Translations of political key concepts are the source of a growing understanding of difference.

This book explains some of the psychological processes that go into narrative construction and why it is that we have so much variability of historical accounts about a single historical event. A central focus of this book is how historians go from having unconnected units of data to having a coherent, structured, and organized flow of experiences. The author argues that the way these connections are established responds to certain Gestalt psychological principles that allow us to understand not only how histories are constructed but also how this construction can be rather different depending on how these principles are applied. To illustrate how these principles are present in histories, the author analyzes classic historical writers such as Burckhardt, Huizinga, Vico, and Marx. As well as an explanation of why historical multiplicity happens, the book also offers a way to evaluate different historical narratives about the same historical event. To illustrate how the evaluative framework is at play, the author analyzes two views about the so-called discovery of America. The first one explains what happens in 1492 by using the term "discovery." The second one uses the notion of "invention" to talk about the same set of circumstances. The book provides an important epistemic tool to evaluate these different accounts—one that can be applied not only to this case but also others. This book appeals to scholars, graduate students, and upper-level undergraduate students of history and philosophy. In addition, the book may also attract intellectuals, generally considered, who are interested in how philosophy can inform and question historical practice.

The book is the first biography of Raphael Lemkin to draw on a comprehensive body of research into Lemkin as a person and his background and will be of interest to both non-specialists and academics. Drawing on archival materials, a nuanced description is provided of the ethnically mixed Belarusian-Polish-Jewish border region where Lemkin grew up and which shaped him, clarifying at the same time some of the misinterpretations that have surrounded Lemkin’s life. Lemkin’s professional career and intellectual interests up to the time of his flight from Poland after the German aggression of 1939 are exhaustively described. In the latter part of the book, the author poses, among other things, the question of how Lemkin’s activities in the United States were influenced by the experience of the first almost 40 years of his life.

This book casts a fresh look at what to date has been a relatively unexplored question: the enormous value and usefulness of the metaphor in the understanding and writing of history (and at the historical culture reflected by these metaphors). Mapping a wide range of tropes present in historiography and public discourse, the book identifies some of the key metaphorical resources employed by historians, politicians, and journalists to represent time, history, memory, the past, the present, and the future and examines a selection of analytical concepts of a temporal nature, built upon unmistakeably metaphorical foundations, such as modernity, event, process, revolution, crisis, progress, decline, or transition. The analysis of these and other pillars on which modern history has been built, whether as a philosophy of history, as an academic discipline, or as a set of events, will interest graduates and scholars dealing with the historical and social sciences and the humanities in general. Key Metaphors for History offers a broad overview of historiography and historiosophy, from an unfrequented point of view, halfway between conceptual history, theory of history and metaphorology. Moreover, it constitutes a form of self-reflection of the historian on his or her own positionality when researching and writing history.

This book re-thinks the relationship between the world of the traditional Jewish study hall (the Beit Midrash) and the academy: Can these two institutions overcome their vast differences? Should they attempt to do so? If not, what could two methods of study seen as diametrically opposed possibly learn from one another? How might they help each other reconceive their interrelationship, themselves, and the broader study of Jews and Judaism? This book begins with three distinct approaches to these challenges. The chapters then follow the approaches through an interdisciplinary series of pioneering case studies that reassess a range of topics including religion and pluralism in Jewish education; pain, sexual consent, and ethics in the Talmud; the place of reason and devotion among Jewish thinkers as diverse as Moses Mendelssohn, Jacob Taubes, Sarah Schenirer, Ibn Chiquitilla, Yair Ḥayim Bacharach, and the Rav Shagar; and Jewish law as a response to the post-Holocaust landscape. The authors are scholars of rabbinics, history, linguistics, philosophy, law, and education, many of whom also have traditional religious training or ordination. The result is a book designed for learned scholars, non-specialists, and students of varying backgrounds, and one that is sure to spark debate in the university, the Beit Midrash, and far beyond.