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By Robert Kaster
Classical tradition and Society (Series Editors: Joseph A. Farrell, collage of Pennsylvania, and Ian Morris, Stanford collage) is a brand new sequence from Oxford that emphasizes cutting edge, resourceful scholarship by way of prime students within the box of historical tradition. one of the subject matters lined would be the historic and cultural historical past of Greek and Roman literary texts; the creation and reception of cultural artifacts; the commercial foundation of tradition; the historical past of principles, values, and ideas; and the connection among politics and/or social perform and historical kinds of symbolic expression (religion, artwork, language, and formality, between others). Interdisciplinary methods and unique, broad-ranging study shape the spine of this sequence, so that it will serve classicists in addition to attractive to students and informed readers in similar fields.Emotion, Restraint, and group examines the ways that feelings, and speak about feelings, interacted with the ethics of the Roman top sessions within the past due Republic and early Empire. by way of contemplating how a number of Roman sorts of worry, dismay, indignation, and revulsion created an economic climate of displeasure that formed society in positive methods, the ebook casts new gentle either at the Romans and on cross-cultural knowing of feelings.
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691–92), or being required to acknowledge publicly my dependence on another (Curt. Ruf. 8. 8. 9, cf. Sen. Ben. 2. 10. 4); • being made the object of a shaming ritual or song (Tac. Ann. 14. 49, Dig. 47. 10. 1. 5 and 47. 10. 15. 27, cf. 1. 4),30 or being called into court by my freedman or child (Dig. 2. 4. 10. 12), or being involved in other legal procedures that bring my existimatio into question (Dig. 3. 3. 25. ). EMOTION, RESTRAINT, AND COMMUNITY IN ANCIENT ROME The evidence ranges from the fanciful narratives of myth to the codified principles of law, and the consistency in point of view is enough to suggest that even the thought-world of the fanciful is in this matter closer to the law than might first be supposed.
But the boundaries of offensive behavior are much less clear than the boundaries of injustice and tend more to be established by the negotiation of each social transaction as it unfolds. And so the wariness, the circumspection of verecundia must be constant and pervasive in all one’s acts. 18 But, having spoken so far in terms of “ignorability” and the avoidance of “offense,” I should elaborate on the forms and consequences of this self-attention, lest I create the impression that verecundia was, and was regarded by the Romans as, an emotion confined to the realm of etiquette and mere politeness.
7. 479–82), or being turned into a pig, if I am human (Ov. Met. 14. 278–79); • being rejected—or even appearing to others to be rejected—in any venue, whether amorous (Ov. A. A. 1. 625–26, Juv. 10. 326–29) or electoral (Plin. Pan. 91. 2);29 • being compelled to witness an outrageous spectacle (Suet. Nero 23. 3, cf. Sen. Thy. 1034–36), or being mocked by a deception (Ov. F. 3. 691–92), or being required to acknowledge publicly my dependence on another (Curt. Ruf. 8. 8. 9, cf. Sen. Ben. 2. 10. 4); • being made the object of a shaming ritual or song (Tac.