Daniel S. Richter – författare

This is a book about the ways in which various intellectuals in the post-classical Mediterranean imagined the human community as a unified, homogenous whole composed of a diversity of parts. More specifically, it explores how authors of the second century CE adopted and adapted a particular ethnic and cultural discourse that had been elaborated by late fifth- and fourth-century BCE Athenian intellectuals. At the center of this book is a series of contests over the meaning of lineage and descent and the extent to which the political community is or ought to be coterminous with what we might call a biologically homogenous collectivity. The study suggests that early imperial intellectuals found in late classical and early Hellenistic thought a way of accommodating the claims of both ethnicity and culture in a single discourse of communal identity. The idea of the unity of humankind evolved in the fifth and fourth centuries as a response to and an engine for the creation of a rapidly shrinking and increasingly integrated oikoumenê . The increased presence of outsiders in the classical city-state as well as the creation of sources of authority that lay outside of the polis destabilized the idea of the polis as a kin group (natio). Beginning in the early fourth century and gaining great momentum in the wake of Alexander''s conquest of the East, traditional dichotomies such as Greek and barbarian lost much of their explanatory power. In the second-century CE, by contrast, the empire of the Romans imposed a political space that was imagined by many to be coterminous with the oikoumenê itself. One of the central claims of this study is that the forms of cosmopolitan and ecumenical thought that emerged in both moments did so as responses to the idea that the natio - the kin group - is (or ought to be) the basis for any human collectivity.

Focusing on the period known as the Second Sophistic (an era roughly co-extensive with the second century AD), this Handbook serves the need for a broad and accessible overview. The study of the Second Sophistic is a relative new-comer to the Anglophone field of classics and much of what characterizes it temporally and culturally remains a matter of legitimate contestation. The present handbook offers a diversity of scholarly voices that attempt to define, as much as is possible in a single volume, the state of this rapidly developing field. Included are chapters that offer practical guidance on the wide range of valuable textual materials that survive, many of which are useful or even core to inquiries of particularly current interest (e.g. gender studies, cultural history of the body, sociology of literary culture, history of education and intellectualism, history of religion, political theory, history of medicine, cultural linguistics, intersection of the Classical traditions and early Christianity). The Handbook also contains essays devoted to the work of the most significant intellectuals of the period such as Plutarch, Dio Chrysostom, Lucian, Apuleius, the novelists, the Philostrati and Aelius Aristides. In addition to content and bibliographical guidance, however, this volume is designed to help to situate the textual remains within the period and its society, to describe and circumscribe not simply the literary matter but the literary culture and societal context. For that reason, the Handbook devotes considerable space at the front to various contextual essays, and throughout tries to keep the contextual demands in mind. In its scope and in its pluralism of voices this Handbook thus represents a new approach to the Second Sophistic, one that attempts to integrate Greek literature of the Roman period into the wider world of early imperial Greek, Latin, Jewish, and Christian cultural production, and one that keeps a sharp focus on situating these texts within their socio-cultural context.

Focusing on the period known as the Second Sophistic (an era roughly co-extensive with the second century AD), this Handbook serves the need for a broad and accessible overview. The study of the Second Sophistic is a relative new-comer to the Anglophone field of classics and much of what characterizes it temporally and culturally remains a matter of legitimate contestation. This Handbook offers a diversity of scholarly voices that attempt to define, as much as is possible in a single volume, the state of this rapidly developing field. Included are chapters that offer practical guidance on the wide range of valuable textual materials that survive, many of which are useful or even core to inquiries of particular current areas of interest, including: gender studies, cultural history of the body, sociology of literary culture, history of education and intellectualism, history of religion, political theory, history of medicine, cultural linguistics, and, intersection of the Classical traditions and early Christianity. The Handbook also contains essays devoted to the work of the most significant intellectuals of the period such as Plutarch, Dio Chrysostom, Lucian, Apuleius, the novelists, the Philostrati and Aelius Aristides. In addition to content and bibliographical guidance, however, this volume is designed to help to situate the textual remains within the period and its society, to describe and circumscribe not simply the literary matter but the literary culture and societal context. For that reason, the Handbook devotes considerable space at the front to various contextual essays, and throughout tries to keep the contextual demands in mind. In its scope and in its pluralism of voices this Handbook thus represents a new approach to the Second Sophistic, one that attempts to integrate Greek literature of the Roman period into the wider world of early imperial Greek, Latin, Jewish, and Christian cultural production, and one that keeps a sharp focus situating these texts within their socio-cultural context.

Aristotle in the Antebellum South addresses two questions related to the use of the classical past in the context of the proslavery argument as it developed in the 1830s, 40s, and 50s. First, what specific ideological needs did Aristotelian ideas about natural hierarchy serve in the antebellum South? Ideas about natural slavery explicitly marked as Aristotelian had been universally rejected by slavery's apologists almost from the moment of their formulation in the fourth century BCE. Second, why did the generation of Americans that came of age in the first half of the nineteenth century focus almost exclusively on the evils of Rome of the late Republic and early empire, while the founders had looked to early republican Rome as a model for the new nation? The answers to both questions, unsurprisingly, have much to do with race and slavery, but this is only part of the problem. In this book, Daniel Richter addresses reasons beyond southerners simply looking to the past for precedent and justification for their own racialized and gendered hierarchies. Richter suggests that racism, in the sense of an ideology that maintains that the inferiority of a descent group is innate, unchangeable, and permanent, is a justification of slavery that is peculiar to democratic societies that conceptualize their republican freedom in terms of nature.

This is a book about the ways in which various intellectuals in the post-classical Mediterranean imagined the human community as a unified, homogenous whole composed of a diversity of parts. More specifically, it explores how authors of the second century CE adopted and adapted a particular ethnic and cultural discourse that had been elaborated by late fifth- and fourth-century BCE Athenian intellectuals. At the center of this book is a series of contests over the meaning of lineage and descent and the extent to which the political community is or ought to be coterminous with what we might call a biologically homogenous collectivity. The study suggests that early imperial intellectuals found in late classical and early Hellenistic thought a way of accommodating the claims of both ethnicity and culture in a single discourse of communal identity. The idea of the unity of humankind evolved in the fifth and fourth centuries as a response to and an engine for the creation of a rapidly shrinking and increasingly integrated oikoumenê . The increased presence of outsiders in the classical city-state as well as the creation of sources of authority that lay outside of the polis destabilized the idea of the polis as a kin group (natio). Beginning in the early fourth century and gaining great momentum in the wake of Alexander's conquest of the East, traditional dichotomies such as Greek and barbarian lost much of their explanatory power. In the second-century CE, by contrast, the empire of the Romans imposed a political space that was imagined by many to be coterminous with the oikoumenê itself. One of the central claims of this study is that the forms of cosmopolitan and ecumenical thought that emerged in both moments did so as responses to the idea that the natio - the kin group - is (or ought to be) the basis for any human collectivity.

This is a book about the ways in which various intellectuals in the post-classical Mediterranean imagined the human community as a unified, homogenous whole composed of a diversity of parts. More specifically, it explores how authors of the second century CE adopted and adapted a particular ethnic and cultural discourse that had been elaborated by late fifth- and fourth-century BCE Athenian intellectuals. At the center of this book is a series of contests over the meaning of lineage and descent and the extent to which the political community is or ought to be coterminous with what we might call a biologically homogenous collectivity. The study suggests that early imperial intellectuals found in late classical and early Hellenistic thought a way of accommodating the claims of both ethnicity and culture in a single discourse of communal identity. The idea of the unity of humankind evolved in the fifth and fourth centuries as a response to and an engine for the creation of a rapidly shrinking and increasingly integrated oikoumenê . The increased presence of outsiders in the classical city-state as well as the creation of sources of authority that lay outside of the polis destabilized the idea of the polis as a kin group (natio). Beginning in the early fourth century and gaining great momentum in the wake of Alexander''s conquest of the East, traditional dichotomies such as Greek and barbarian lost much of their explanatory power. In the second-century CE, by contrast, the empire of the Romans imposed a political space that was imagined by many to be coterminous with the oikoumenê itself. One of the central claims of this study is that the forms of cosmopolitan and ecumenical thought that emerged in both moments did so as responses to the idea that the natio - the kin group - is (or ought to be) the basis for any human collectivity.

Focusing on the period known as the Second Sophistic (an era roughly co-extensive with the second century AD), this Handbook serves the need for a broad and accessible overview. The study of the Second Sophistic is a relative new-comer to the Anglophone field of classics and much of what characterizes it temporally and culturally remains a matter of legitimate contestation. The present Handbook offers a diversity of scholarly voices that attempt to define, as much as is possible in a single volume, the state of this rapidly developing field. Included are chapters that offer practical guidance on the wide range of valuable textual materials that survive, many of which are useful or even core to inquiries of particularly current interest (e.g. gender studies, cultural history of the body, sociology of literary culture, history of education and intellectualism, history of religion, political theory, history of medicine, cultural linguistics, intersection of the Classical traditions and early Christianity). The Handbook also contains essays devoted to the work of the most significant intellectuals of the period such as Plutarch, Dio Chrysostom, Lucian, Apuleius, the novelists, the Philostrati and Aelius Aristides. In addition to content and bibliographical guidance, however, this volume is designed to help to situate the textual remains within the period and its society, to describe and circumscribe not simply the literary matter but the literary culture and societal context. For that reason, the Handbook devotes considerable space at the front to various contextual essays, and throughout tries to keep the contextual demands in mind. In its scope and in its pluralism of voices this Handbook thus represents a new approach to the Second Sophistic, one that attempts to integrate Greek literature of the Roman period into the wider world of early imperial Greek, Latin, Jewish, and Christian cultural production, and one that keeps a sharp focus on situating these texts within their socio-cultural context.