This is the second in a series of sourcebooks charting the reception of Avicenna (Ibn Sīnā, d.1037) in the Islamic East (from Syria to central Asia) in the 12th-13th centuries CE. Moving on from the metaphysical and theological concerns covered in the first book, this volume looks at issues in logic and epistemology in the reception of Avicenna’s thought. Across dozens of authors and hundreds of passages, the translated material covers a wide range of topics including the subject matter of logic, the nature of knowledge and self-knowledge, questions in philosophy of language and syllogistic theory, and paradoxes.
This is the second in a series of sourcebooks charting the reception of Avicenna (Ibn Sīnā, d.1037) in the Islamic East (from Syria to central Asia) in the 12th-13th centuries CE. Moving on from the metaphysical and theological concerns covered in the first book, this volume looks at issues in logic and epistemology in the reception of Avicenna’s thought. Across dozens of authors and hundreds of passages, the translated material covers a wide range of topics including the subject matter of logic, the nature of knowledge and self-knowledge, questions in philosophy of language and syllogistic theory, and paradoxes.
This is the first collection of essays approaching aspects of Greek antiquity and its reception through ‘necropolitics’. It discovers traces of necropolitics in the unburied and maltreated corpses of the Homeric epics; it follows the manifestations of necropower in Greek tragedy, historiography, and biography; and it delves into torture, capital punishment, and non-normative burials in the ancient Greek world. It contributes to the debate - much of which is only available in modern Greek - on recent archaeological evidence, notably the iron-bound individuals discovered in the Athenian suburb of Phaleron, and includes a captivating exploration of necropolitics in Yorgos Lanthimos’s Greek-tragedy-inspired cinema.
This is the first collection of essays approaching aspects of Greek antiquity and its reception through ‘necropolitics’. It discovers traces of necropolitics in the unburied and maltreated corpses of the Homeric epics; it follows the manifestations of necropower in Greek tragedy, historiography, and biography; and it delves into torture, capital punishment, and non-normative burials in the ancient Greek world. It contributes to the debate - much of which is only available in modern Greek - on recent archaeological evidence, notably the iron-bound individuals discovered in the Athenian suburb of Phaleron, and includes a captivating exploration of necropolitics in Yorgos Lanthimos’s Greek-tragedy-inspired cinema.
It is hardly possible to read Aristotle’s Poetics today without acknowledging the influence of its reception history: our understanding of Aristotle’s poetical theory has been reshaped in past decades thanks to a reappraisal of long-held prejudices, whose history may be no less fascinating to explore than the text of the Poetics itself. To grasp what the Poetics has to say therefore involves questioning what its many readers have been looking after: What was the Poetics used for? And what are we using it for now? Into which bodies of texts has it been incorporated and put into perspective? How have these uses and contexts influenced past readings of the Poetics, and how do they still inform the way we read it?
It is hardly possible to read Aristotle’s Poetics today without acknowledging the influence of its reception history: our understanding of Aristotle’s poetical theory has been reshaped in past decades thanks to a reappraisal of long-held prejudices, whose history may be no less fascinating to explore than the text of the Poetics itself. To grasp what the Poetics has to say therefore involves questioning what its many readers have been looking after: What was the Poetics used for? And what are we using it for now? Into which bodies of texts has it been incorporated and put into perspective? How have these uses and contexts influenced past readings of the Poetics, and how do they still inform the way we read it?
In his Memos for the Next Millennium, the Italian writer Italo Calvino identified five literary qualities that should accompany writers and readers into the literature of the future: lightness, quickness, exactitude, visibility, multiplicity. Though never finished, the Memos continue to inspire readers and scholars. This volume turns three of Calvino’s poetic qualities – lightness, quickness, multiplicity – into powerful hermeneutic strategies for reading ancient and late antique texts, ranging widely from Homer’s Iliad to Claudian’s carmina minora. It is the first book to read ancient literature through the lens of Calvino’s Memos, thus fostering a new discussion of the interactions between modern and ancient texts as well as between methodologies.
In his Memos for the Next Millennium, the Italian writer Italo Calvino identified five literary qualities that should accompany writers and readers into the literature of the future: lightness, quickness, exactitude, visibility, multiplicity. Though never finished, the Memos continue to inspire readers and scholars. This volume turns three of Calvino’s poetic qualities – lightness, quickness, multiplicity – into powerful hermeneutic strategies for reading ancient and late antique texts, ranging widely from Homer’s Iliad to Claudian’s carmina minora. It is the first book to read ancient literature through the lens of Calvino’s Memos, thus fostering a new discussion of the interactions between modern and ancient texts as well as between methodologies.
The present work offers the first major study of the Augustinian historian and missionary Guillaume Bonjour (1670-1714) and places Bonjour’s hitherto unstudied contributions to pagan mythography, biblical chronology, and ancient religion in their historical, intellectual context. It argues that Bonjour was part of a prominent scholarly tradition which advanced a new understanding of and approach to studying pagan antiquity, an approach which, if developed with the intention of elucidating and further confirming traditional assumptions about the authority of biblical history, nevertheless proved influential by postulating a new relationship between “sacred” and “profane” ancient history.
The present work offers the first major study of the Augustinian historian and missionary Guillaume Bonjour (1670-1714) and places Bonjour’s hitherto unstudied contributions to pagan mythography, biblical chronology, and ancient religion in their historical, intellectual context. It argues that Bonjour was part of a prominent scholarly tradition which advanced a new understanding of and approach to studying pagan antiquity, an approach which, if developed with the intention of elucidating and further confirming traditional assumptions about the authority of biblical history, nevertheless proved influential by postulating a new relationship between “sacred” and “profane” ancient history.