Maria Gerolemou – författare

The persistent desire to animate inanimate objects has been a recurring theme in European culture dating back to ancient Greek and Roman times. Technological Animation in Classical Antiquity aims to establish, for the first time, the significance of this aspiration and its practical realization within Greek and Roman societies. While certain aspects of this narrative have been explored previously, this study shifts the focus to place technological animation at the forefront. The sixteen chapters examine the tangible existence of such devices across various media and considers their roles in diverse contexts, delving into the reciprocal relationship between technological and material realities, and its influence on the concept of animation and vice versa. By adopting this perspective, technological animation not only provides a new understanding of the processes behind animation but also lends a fresh perspective to the animated artifact. In contrast to other types of animation, where the technologically animated artifact is often dismissed as a perceptual error induced, for instance, by rhetoric or magic, this study separates technological animation from notions of rhetorical or magical skills, theurgy, or divine intervention. Specifically, it concentrates on a subset of artificial animation solely produced through technical procedures, exploring how various motive forces actively contributed to giving objects agency and impacting their viewers, illuminating how the material conditions of the artifacts themselves played a role in the process of technological animation--whether through the distinctive materiality of bronze or the design of a statuette's hinge.

The persistent desire to animate inanimate objects has been a recurring theme in European culture dating back to ancient Greek and Roman times. Technological Animation in Classical Antiquity aims to establish, for the first time, the significance of this aspiration and its practical realization within Greek and Roman societies. While certain aspects of this narrative have been explored previously, this study shifts the focus to place technological animation at the forefront. The sixteen chapters examine the tangible existence of such devices across various media and considers their roles in diverse contexts, delving into the reciprocal relationship between technological and material realities, and its influence on the concept of animation and vice versa. By adopting this perspective, technological animation not only provides a new understanding of the processes behind animation but also lends a fresh perspective to the animated artifact. In contrast to other types of animation, where the technologically animated artifact is often dismissed as a perceptual error induced, for instance, by rhetoric or magic, this study separates technological animation from notions of rhetorical or magical skills, theurgy, or divine intervention. Specifically, it concentrates on a subset of artificial animation solely produced through technical procedures, exploring how various motive forces actively contributed to giving objects agency and impacting their viewers, illuminating how the material conditions of the artifacts themselves played a role in the process of technological animation--whether through the distinctive materiality of bronze or the design of a statuette's hinge.

The persistent desire to animate inanimate objects has been a recurring theme in European culture dating back to ancient Greek and Roman times. Technological Animation in Classical Antiquity aims to establish, for the first time, the significance of this aspiration and its practical realization within Greek and Roman societies. While certain aspects of this narrative have been explored previously, this study shifts the focus to place technological animation at the forefront. The sixteen chapters examine the tangible existence of such devices across various media and considers their roles in diverse contexts, delving into the reciprocal relationship between technological and material realities, and its influence on the concept of animation and vice versa. By adopting this perspective, technological animation not only provides a new understanding of the processes behind animation but also lends a fresh perspective to the animated artifact. In contrast to other types of animation, where the technologically animated artifact is often dismissed as a perceptual error induced, for instance, by rhetoric or magic, this study separates technological animation from notions of rhetorical or magical skills, theurgy, or divine intervention. Specifically, it concentrates on a subset of artificial animation solely produced through technical procedures, exploring how various motive forces actively contributed to giving objects agency and impacting their viewers, illuminating how the material conditions of the artifacts themselves played a role in the process of technological animation--whether through the distinctive materiality of bronze or the design of a statuette's hinge.

This innovative and wide-ranging volume is the first systematic exploration of the multifaceted relationship between human bodies and machines in classical antiquity. It examines the conception of the body and bodily processes in mechanical terms in ancient medical writings, and looks into how artificial bodies and automata were equally configured in human terms; it also investigates how this knowledge applied to the treatment of the disabled and the diseased in the ancient world. The volume examines the pre-history of what develops, at a later stage, and more specifically during the early modern period, into the full science of iatromechanics in the context of which the human body was treated as a machine and medical treatments were devised accordingly. The volume facilitates future dialogue between scholars working on different areas, from classics, history and archaeology to history of science, philosophy and technology.

This innovative and wide-ranging volume is the first systematic exploration of the multifaceted relationship between human bodies and machines in classical antiquity. It examines the conception of the body and bodily processes in mechanical terms in ancient medical writings, and looks into how artificial bodies and automata were equally configured in human terms; it also investigates how this knowledge applied to the treatment of the disabled and the diseased in the ancient world. The volume examines the pre-history of what develops, at a later stage, and more specifically during the early modern period, into the full science of iatromechanics in the context of which the human body was treated as a machine and medical treatments were devised accordingly. The volume facilitates future dialogue between scholars working on different areas, from classics, history and archaeology to history of science, philosophy and technology.

Technical automation – the ability of man-made (or god-made) objects to move and act autonomously – is not just the province of engineering or science fiction. In this book, Maria Gerolemou, by taking as her starting point the close semantic and linguistic relevance of technical automation to natural automatism, demonstrates how ancient literature, performance and engineering were often concerned with the way nature and artifice interacted. Moving across epic, didactic, tragedy, comedy, philosophy and ancient science, this is a brilliant assembly of evidence for the power of ‘automatic theatre’ in ancient literature.Gerolemou starts with the earliest Greek literature of Homer and Hesiod, where Hephaestus’ self-moving artefacts in the Iliad reflect natural forces of motion and the manufactured Pandora becomes an autonomous woman. Her second chapter looks at Greek drama, where technical automation is used to augment and undermine nature not only through staging and costume but also in plot devices where statues come to life and humans behave as automatic devices. In the third chapter, Gerolemou considers how the philosophers of the 4th century BCE and the engineers of the Hellenistic period with their mechanical devices contributed to a growing dialogue around technical automation and how it could help its audience glance and marvel at the hidden mechanisms of self-motion. Finally, the book explores the ways technical automation is employed as an ekphrastic technique in late antiquity and early Byzantium.

Technical automation – the ability of man-made (or god-made) objects to move and act autonomously – is not just the province of engineering or science fiction. In this book, Maria Gerolemou, by taking as her starting point the close semantic and linguistic relevance of technical automation to natural automatism, demonstrates how ancient literature, performance and engineering were often concerned with the way nature and artifice interacted. Moving across epic, didactic, tragedy, comedy, philosophy and ancient science, this is a brilliant assembly of evidence for the power of ''automatic theatre'' in ancient literature. Gerolemou starts with the earliest Greek literature of Homer and Hesiod, where Hephaestus'' self-moving artefacts in the Iliad reflect natural forces of motion and the manufactured Pandora becomes an autonomous woman. Her second chapter looks at Greek drama, where technical automation is used to augment and undermine nature not only through staging and costume but also in plot devices where statues come to life and humans behave as automatic devices. In the third chapter, Gerolemou considers how the philosophers of the 4th century BCE and the engineers of the Hellenistic period with their mechanical devices contributed to a growing dialogue around technical automation and how it could help its audience glance and marvel at the hidden mechanisms of self-motion. Finally, the book explores the ways technical automation is employed as an ekphrastic technique in late antiquity and early Byzantium.

Technical automation – the ability of man-made (or god-made) objects to move and act autonomously – is not just the province of engineering or science fiction. In this book, Maria Gerolemou, by taking as her starting point the close semantic and linguistic relevance of technical automation to natural automatism, demonstrates how ancient literature, performance and engineering were often concerned with the way nature and artifice interacted. Moving across epic, didactic, tragedy, comedy, philosophy and ancient science, this is a brilliant assembly of evidence for the power of ''automatic theatre'' in ancient literature. Gerolemou starts with the earliest Greek literature of Homer and Hesiod, where Hephaestus'' self-moving artefacts in the Iliad reflect natural forces of motion and the manufactured Pandora becomes an autonomous woman. Her second chapter looks at Greek drama, where technical automation is used to augment and undermine nature not only through staging and costume but also in plot devices where statues come to life and humans behave as automatic devices. In the third chapter, Gerolemou considers how the philosophers of the 4th century BCE and the engineers of the Hellenistic period with their mechanical devices contributed to a growing dialogue around technical automation and how it could help its audience glance and marvel at the hidden mechanisms of self-motion. Finally, the book explores the ways technical automation is employed as an ekphrastic technique in late antiquity and early Byzantium.

This volume examines mirrors and mirroring through a series of multidisciplinary essays, especially focusing on the intersection between technological and cultural dynamics of mirrors. The international scholars brought together here explore critical questions around the mirror as artefact and the phenomenon of mirroring.Beside the common visual registration of an action or inaction, in a two dimensional and reversed form, various types of mirrors often possess special abilities which can produce a distorted picture of reality, serving in this way illusion and falsehood. Part I looks at a selection of theory from ancient writers, demonstrating the concern to explore these same questions in antiquity. Part II considers the role reflections can play in forming ideas of gender and identity. Beyond the everyday, we see in Part III how oracular mirrors and magical mirrors reveal the invisible divine – prosthetics that allow us to look where the eye cannot reach. Finally, Part IV considers mirrors' roles in displaying the visible and invisible in antiquity and since.

This volume examines mirrors and mirroring through a series of multidisciplinary essays, especially focusing on the intersection between technological and cultural dynamics of mirrors. The international scholars brought together here explore critical questions around the mirror as artefact and the phenomenon of mirroring. Beside the common visual registration of an action or inaction, in a two dimensional and reversed form, various types of mirrors often possess special abilities which can produce a distorted picture of reality, serving in this way illusion and falsehood. Part I looks at a selection of theory from ancient writers, demonstrating the concern to explore these same questions in antiquity. Part II considers the role reflections can play in forming ideas of gender and identity. Beyond the everyday, we see in Part III how oracular mirrors and magical mirrors reveal the invisible divine – prosthetics that allow us to look where the eye cannot reach. Finally, Part IV considers mirrors'' roles in displaying the visible and invisible in antiquity and since.

This volume examines mirrors and mirroring through a series of multidisciplinary essays, especially focusing on the intersection between technological and cultural dynamics of mirrors. The international scholars brought together here explore critical questions around the mirror as artefact and the phenomenon of mirroring. Beside the common visual registration of an action or inaction, in a two dimensional and reversed form, various types of mirrors often possess special abilities which can produce a distorted picture of reality, serving in this way illusion and falsehood. Part I looks at a selection of theory from ancient writers, demonstrating the concern to explore these same questions in antiquity. Part II considers the role reflections can play in forming ideas of gender and identity. Beyond the everyday, we see in Part III how oracular mirrors and magical mirrors reveal the invisible divine – prosthetics that allow us to look where the eye cannot reach. Finally, Part IV considers mirrors'' roles in displaying the visible and invisible in antiquity and since.

This volume examines mirrors and mirroring through a series of multidisciplinary essays, especially focusing on the intersection between technological and cultural dynamics of mirrors. The international scholars brought together here explore critical questions around the mirror as artefact and the phenomenon of mirroring.Beside the common visual registration of an action or inaction, in a two dimensional and reversed form, various types of mirrors often possess special abilities which can produce a distorted picture of reality, serving in this way illusion and falsehood. Part I looks at a selection of theory from ancient writers, demonstrating the concern to explore these same questions in antiquity. Part II considers the role reflections can play in forming ideas of gender and identity. Beyond the everyday, we see in Part III how oracular mirrors and magical mirrors reveal the invisible divine – prosthetics that allow us to look where the eye cannot reach. Finally, Part IV considers mirrors' roles in displaying the visible and invisible in antiquity and since.

Technical automation – the ability of man-made (or god-made) objects to move and act autonomously – is not just the province of engineering or science fiction. In this book, Maria Gerolemou, by taking as her starting point the close semantic and linguistic relevance of technical automation to natural automatism, demonstrates how ancient literature, performance and engineering were often concerned with the way nature and artifice interacted. Moving across epic, didactic, tragedy, comedy, philosophy and ancient science, this is a brilliant assembly of evidence for the power of ‘automatic theatre’ in ancient literature.Gerolemou starts with the earliest Greek literature of Homer and Hesiod, where Hephaestus’ self-moving artefacts in the Iliad reflect natural forces of motion and the manufactured Pandora becomes an autonomous woman. Her second chapter looks at Greek drama, where technical automation is used to augment and undermine nature not only through staging and costume but also in plot devices where statues come to life and humans behave as automatic devices. In the third chapter, Gerolemou considers how the philosophers of the 4th century BCE and the engineers of the Hellenistic period with their mechanical devices contributed to a growing dialogue around technical automation and how it could help its audience glance and marvel at the hidden mechanisms of self-motion. Finally, the book explores the ways technical automation is employed as an ekphrastic technique in late antiquity and early Byzantium.

A collection of papers that introduces the notion of the technosoma (techno body) into discussions on the representations of the body in classical antiquity. By applying the category of the technosoma to the ‘natural’ body, this volume explicitly narrows down the discussion of the technical and the natural to the physiological body. In doing so, the present collection focuses on body technologies in the specific form of beautification and body enhancement techniques, as well as medical and surgical treatments. The volume elucidates two main points. Firstly, ancient techno bodies show that the categories of gender and sexuality are at the core of the intersection of the natural and the technical, and intersect with notions of race, age, speciesism, class and education, and dis/ability. Secondly, the collection argues that new body technologies have in fact a very ancient history that can help to address the challenges of contemporary technological innovation. To this end, the volume showcases the intersection of ‘natural’ bodies with technology, gender, sexuality and reproduction. On the one hand, techno bodies tend to align with normative ideas about gender, and sexuality. On the other hand, body modification and/or enhancement techniques work hand in hand with economic and political power and knowledge, thus they often produce techno bodies that are shaped according to individual needs, i.e. according to a certain lifestyle. Consequently, techno bodies threaten to alter traditional ideas of masculinity, femininity, male and female sexuality and beauty.

A collection of papers that introduces the notion of the technosoma (techno body) into discussions on the representations of the body in classical antiquity. By applying the category of the technosoma to the ‘natural’ body, this volume explicitly narrows down the discussion of the technical and the natural to the physiological body. In doing so, the present collection focuses on body technologies in the specific form of beautification and body enhancement techniques, as well as medical and surgical treatments. The volume elucidates two main points. Firstly, ancient techno bodies show that the categories of gender and sexuality are at the core of the intersection of the natural and the technical, and intersect with notions of race, age, speciesism, class and education, and dis/ability. Secondly, the collection argues that new body technologies have in fact a very ancient history that can help to address the challenges of contemporary technological innovation. To this end, the volume showcases the intersection of ‘natural’ bodies with technology, gender, sexuality and reproduction. On the one hand, techno bodies tend to align with normative ideas about gender, and sexuality. On the other hand, body modification and/or enhancement techniques work hand in hand with economic and political power and knowledge, thus they often produce techno bodies that are shaped according to individual needs, i.e. according to a certain lifestyle. Consequently, techno bodies threaten to alter traditional ideas of masculinity, femininity, male and female sexuality and beauty.

In recent years, scholars have extensively explored the function of the miraculous and wondrous in ancient narratives, mostly pondering on how ancient authors view wondrous accounts, i.e. the treatment of the descriptions of wondrous occurrences as true events or their use. More precisely, these narratives investigate whether the wondrous pursues a display of erudition or merely provides stylistic variety; sometimes, such narratives even represent the wish of the author to grant a “rational explanation” to extraordinary actions. At present, however, two aspects of the topic have not been fully examined: a) the ability of the wondrous/miraculous to set cognitive mechanisms in motion and b) the power of the wondrous/miraculous to contribute to the construction of an authorial identity (that of kings, gods, or narrators). To this extent, the volume approaches miracles and wonders as counter intuitive phenomena, beyond cognitive grasp, which challenge the authenticity of human experience and knowledge and push forward the frontiers of intellectual and aesthetic experience. Some of the articles of the volume examine miracles on the basis of bewilderment that could lead to new factual knowledge; the supernatural is here registered as something natural (although strange); the rest of the articles treat miracles as an endpoint, where human knowledge stops and the unknown divine begins (here the supernatural is confirmed). Thence, questions like whether the experience of a miracle or wonder as a counter intuitive phenomenon could be part of long-term memory, i.e. if miracles could be transformed into solid knowledge and what mental functions are encompassed in this process, are central in the discussion.

In recent years, scholars have extensively explored the function of the miraculous and wondrous in ancient narratives, mostly pondering on how ancient authors view wondrous accounts, i.e. the treatment of the descriptions of wondrous occurrences as true events or their use. More precisely, these narratives investigate whether the wondrous pursues a display of erudition or merely provides stylistic variety; sometimes, such narratives even represent the wish of the author to grant a “rational explanation” to extraordinary actions. At present, however, two aspects of the topic have not been fully examined: a) the ability of the wondrous/miraculous to set cognitive mechanisms in motion and b) the power of the wondrous/miraculous to contribute to the construction of an authorial identity (that of kings, gods, or narrators). To this extent, the volume approaches miracles and wonders as counter intuitive phenomena, beyond cognitive grasp, which challenge the authenticity of human experience and knowledge and push forward the frontiers of intellectual and aesthetic experience. Some of the articles of the volume examine miracles on the basis of bewilderment that could lead to new factual knowledge; the supernatural is here registered as something natural (although strange); the rest of the articles treat miracles as an endpoint, where human knowledge stops and the unknown divine begins (here the supernatural is confirmed). Thence, questions like whether the experience of a miracle or wonder as a counter intuitive phenomenon could be part of long-term memory, i.e. if miracles could be transformed into solid knowledge and what mental functions are encompassed in this process, are central in the discussion.

In recent years, scholars have extensively explored the function of the miraculous and wondrous in ancient narratives, mostly pondering on how ancient authors view wondrous accounts, i.e. the treatment of the descriptions of wondrous occurrences as true events or their use. More precisely, these narratives investigate whether the wondrous pursues a display of erudition or merely provides stylistic variety; sometimes, such narratives even represent the wish of the author to grant a “rational explanation” to extraordinary actions. At present, however, two aspects of the topic have not been fully examined: a) the ability of the wondrous/miraculous to set cognitive mechanisms in motion and b) the power of the wondrous/miraculous to contribute to the construction of an authorial identity (that of kings, gods, or narrators). To this extent, the volume approaches miracles and wonders as counter intuitive phenomena, beyond cognitive grasp, which challenge the authenticity of human experience and knowledge and push forward the frontiers of intellectual and aesthetic experience. Some of the articles of the volume examine miracles on the basis of bewilderment that could lead to new factual knowledge; the supernatural is here registered as something natural (although strange); the rest of the articles treat miracles as an endpoint, where human knowledge stops and the unknown divine begins (here the supernatural is confirmed). Thence, questions like whether the experience of a miracle or wonder as a counter intuitive phenomenon could be part of long-term memory, i.e. if miracles could be transformed into solid knowledge and what mental functions are encompassed in this process, are central in the discussion.