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Classics East and West, Ancient and Modern 经典东方与西方,古代与现代
IF 0.1 3区 历史学 Pub Date : 2023-04-25 DOI: 10.1163/20512996-12340411
Matthew C. Dean
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引用次数: 0
Xenophon and the Athenian Democracy: The Education of an Elite Citizenry, written by Matthew R. Christ 《色诺芬与雅典民主:精英公民的教育》,作者:马修·克里斯特
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340401
Fiona Hobden
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引用次数: 0
Recasting the Die? A New History of Julius Caesar 重铸骰子?《凯撒新史
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340396
A. H. Lushkov
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引用次数: 0
Notes on Contributors 投稿人说明
3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340387
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引用次数: 0
Introduction: A Memorial in Honor of Rex Stem, Scholar and Friend 简介:纪念雷克斯·斯坦,学者和朋友
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340386
M. Clarke, Daniel J. Kapust, John T. Scott
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引用次数: 0
Machiavelli’s Catilinarian Oration
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340394
John T. Scott
In the Discourses on Livy, Machiavelli claims that writers who are afraid to condemn Caesar instead criticize Catiline. I argue that Machiavelli follows this advice by inverting it. He openly condemns Caesar and the empire he founded while signaling that he has in mind another inimical example: the Church. He signals his intention by echoing Cicero’s fourth Catilinarian oration, imitating Cicero’s image of the ruin of Rome if Catiline’s conspiracy were to succeed through his own vision of the Italy wrought by wicked Roman emperors who succeeded Caesar. The reader of Machiavelli who recognizes this echo is in a position to see Machiavelli’s own Catilinarian oration against another successor of Caesar. In making my argument, I draw on Rex Stem’s treatment of the functions of exemplementarity as employed by authors of texts and as received by their readers.
在《论李维》中,马基雅维利声称,害怕谴责凯撒的作家反而批评了卡提林。我认为,马基雅维利遵循了这个建议,只是把它颠倒过来。他公开谴责凯撒和他建立的帝国,同时暗示他想到了另一个不利的例子:教会。他通过呼应西塞罗的第四次卡提林演说来表达他的意图,模仿西塞罗的形象,即如果卡提林的阴谋通过他自己对继承凯撒的邪恶罗马皇帝所创造的意大利的看法而成功,那么罗马就会毁灭。马基雅维利的读者,如果认识到这种呼应,就能看到马基雅维利自己的,卡提林演说,反对另一个凯撒的继任者。在提出我的论点时,我借鉴了雷克斯·斯特恩(Rex Stem)对文本作者所使用和读者所接受的范例功能的处理。
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引用次数: 0
Republicanism in Desperate Times: Cicero’s Critique of Cato’s Stoicism 绝望时代的共和主义:西塞罗对卡托斯多葛主义的批判
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340391
Mark E. Yellin
This essay examines two articles by Rex Stem about Cicero and Cato: ‘The First Eloquent Stoic and Cato the Younger’ and ‘Cicero as Orator and Political Philosopher: The Value of the Pro Murena for Ciceronian Political Thought’. It places these articles in dialogue and draws upon them to present an overarching argument about Cicero’s critique of Cato’s Stoicism. It also assesses their respective defenses of Roman republicanism, offering counterarguments to Cicero’s critique of Cato and underlining the ways in which the two men were allies.
本文考察了雷克斯·斯特恩关于西塞罗和卡托的两篇文章:《第一个雄辩的斯多葛派和年轻的卡托》和《作为演说家和政治哲学家的西塞罗:对西塞罗政治思想的支持》。它把这些文章放在对话中,并利用它们来提出一个关于西塞罗对卡托斯多葛主义的批判的总体论点。它还评估了他们各自对罗马共和主义的捍卫,对西塞罗对卡托的批评提出了反驳,并强调了两人是盟友的方式。
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引用次数: 0
Insults in Classical Athens, written by Deborah Kamen 《古典雅典的侮辱》,黛博拉·卡门著
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340399
Claire Taylor
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引用次数: 0
Nepos, Atticus, and the Quiet Life 尼波斯、阿迪克斯和平静的生活
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340390
Carey Seal
Cornelius Nepos’ Life of Atticus shows its author as living a life of deliberate withdrawal from politics. This paper compares that life to other models of political withdrawal in Greco-Roman thought and finds that it does not cohere very closely with any of them. Nepos, the paper proposes, deviates from these existing models in showing Atticus as avoiding politics not out of a desire to transcend human life, to reorder politics, or to create a substitute politics of his own, but rather to live what the paper calls ‘social life.’ Atticus embraces human interdependence while rejecting the civic forms in which that interdependence was traditionally expressed in Greece and Rome.
科尼利厄斯·尼波斯的《阿提克斯的一生》显示了作者有意远离政治的生活。本文将这种生活与希腊罗马思想中的其他政治退出模式进行了比较,发现它与任何一种模式都没有紧密的联系。这篇论文提出,尼波斯偏离了这些现有的模式,他把阿提克斯表现为回避政治,不是出于超越人类生活的愿望,不是为了重新安排政治,也不是为了创造自己的替代政治,而是为了过一种论文所说的“社会生活”。阿提克斯拥抱人类的相互依存,同时拒绝希腊和罗马传统上表达这种相互依存的公民形式。
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引用次数: 0
Boni Gone Bad: Cicero’s Critique of Epicureanism in De Finibus 1 and 2 坏坏的博尼:西塞罗对伊壁鸠鲁主义的批判《论终结》第一、二章
IF 0.1 3区 历史学 Pub Date : 2023-02-06 DOI: 10.1163/20512996-12340389
M. Clarke
This paper argues that Cicero’s critique of Epicureanism in De finibus is motivated by a concern about its degrading effect on the moral sensibility of Rome’s best men. In place of earlier objections to Epicureanism, which centered on its inability to explain or recommend the virtuous conduct of Roman maiores, De finibus focuses on its inability to do so properly and, more prospectively, to assist boni in the work of maintaining the dignity and respectability of Roman civic life. Responding to optimates like Cassius who claimed that Epicureanism was compatible with Roman politics because it treats virtue as being necessary for pleasure, Cicero holds that instrumentalizing virtue in this way is actually a grave corruption of it. Not only do Epicureans debase politics by reducing it to considerations of utility alone: they also introduce deeper forms of civic confusion by distorting and abusing the very idea of honorableness.
本文认为,西塞罗在《论终结》中对伊壁鸠鲁主义的批判,其动机是担心其对罗马最优秀的人的道德感知力的贬低作用。早期对伊壁鸠鲁主义的反对,主要集中在它无法解释或推荐罗马贵族的美德行为,而《论终结》的重点是它无法正确地做到这一点,更有前景地,在维护罗马公民生活的尊严和体面的工作中帮助boni。像卡修斯这样的理想主义者声称伊壁鸠鲁主义与罗马政治是相容的,因为它认为美德是快乐的必要条件,西塞罗认为,以这种方式将美德工具化实际上是对美德的严重腐化。伊壁鸠鲁主义者不仅通过将政治简化为对效用的考虑而贬低政治,而且还通过扭曲和滥用诚实的概念而引入更深层次的公民困惑。
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引用次数: 0
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