IV The Orator's Education

2006 ◽  
Vol 36 ◽  
pp. 63-77
Author(s):  
Catherine Steel

The order of chapters in this book may seem paradoxical: the finished orator is considered before the processes by which he reached that state are examined. The order is indeed back-to-front from the perspective of an individual orator's trajectory, whose training must inevitably precede his activity. But in the wider context of an attempt to understand the nature of oratorical training in the Roman world it makes sense to move from the practising orator back to the embryonic form, since the expectations and norms imposed on the fully fledged orator are the foundations which support the system of oratorical education. This observation does not imply any necessary confidence that Roman oratorical education was designed for the creation of orators who met the criteria for and defused the anxieties about oratory which I discussed in the previous chapter. And even if the material which a modern audience can access did suggest that Roman oratorical education was indeed good at producing Roman orators, there is of course no guarantee that actual practice in classrooms across the Empire bore any relation to these writings or displayed any competence at its task. But an awareness of the practice of oratory can usefully inform analysis of how orators were trained.

Author(s):  
Victor J. Katz ◽  
Karen Hunger Parshall

This chapter looks at how mathematicians sought to understand the properties of “numbers” and in doing so pave the way for modern algebra. As mathematicians in the eighteenth and nineteenth centuries struggled to understand what Fermat's alleged proof of his so-called “last theorem” might have been, they, as well as others motivated by issues other than Fermat's work, eventually came to extend the notion of “number.” And, they did this in much the same spirit that Évariste Galois had extended that of “domain of rationality” or field, that is, through the creation and analysis of whole new types of algebraic systems. This freedom to create and explore new systems—and new algebraic constructs like the determinants and matrices that were encountered in the previous chapter—became one of the hallmarks of the modern algebra that developed into the twentieth century.


Author(s):  
Lexi Eikelboom

This chapter examines an alternative approach to rhythm within continental philosophy, represented by Giorgio Agamben and Julia Kristeva. These thinkers are interested in the role of rhythm in the creation of a non-traditional subjectivity, rather than in reality as a whole. As a result, they view rhythm from within, in relation to the socially-constructed systems that govern everyday life. These concerns enable a more diachronic perspective on rhythm as a feature of human experience, and, moreover, as an interruptive feature to be leveraged in challenging human conceptions and structures. As in the previous chapter, the current chapter then turns to consider both critical theological responses by adherents to Radical Orthodoxy and similarities between Agamben and Kristeva and theologians Erich Przywara and Jean-Luc Marion. These resonances demonstrate the theological significance of Agamben’s approach, in particular, as the openness to interruptive encounter required for creatureliness.


1997 ◽  
Vol 91 (4) ◽  
pp. 741-744 ◽  
Author(s):  
Richard E. Bissell

The creation of the independent Inspection Panel in 1993 by identical resolutions of the International Bank for Reconstruction and Development and the International Development Association (World Bank or Bank) has been well analyzed elsewhere. What has not been noted is the actual practice of the Inspection Panel, as well as the evolving impact on international law of the cases brought before this innovative institution associated with the World Bank.


2018 ◽  
Vol 58 (1-4) ◽  
pp. 529-548
Author(s):  
Giulia Sfameni Gasparro

Summary The aim of this paper is to investigate the role of Anubis as a member of the “Isiac Family” (Isis–Osiris/Sarapis–Horus/Harpokrates–Anubis) during the Hellenistic and Roman age. A new religious-historical analysis allows us to detect more or less profound changes of Anubis' ancient religious meaning due to the transfer from Egypt to Greece and Rome. The spread of this cult from its motherland to the Hellenistic world and subsequently to the Roman Empire caused, as well, the creation of its new religious identity.


2020 ◽  
Vol 7 ◽  
pp. 317-326
Author(s):  
Alessandro Pace

Recent research has underlined how games can serve as powerful tools for the creation of new social spaces, bridging different ethnic and cultural groups, both in the present and in the past. The scope of this paper is to explore whether games can offer new insights into that process of cultural co-optation that brought in contact the Roman world and the various ethnic groups that were progressively absorbed into Rome's orbit following its political and military expansion. In Roman Britannia, the presence of typically Roman game devices at sites that were occupied by the auxilia is key to understand certain aspects of the process of Romanization. These testimonies reveal how, during their years of military service, non-Roman soldiers had the opportunity to come into contact with customs and habits of the romano more vivere. Among such practices, an important role was played by game.


Author(s):  
Eleni Fassa

This article presents the dedications made to the Egyptian deities “in ac­cordance with divine command” in the eastern Mediterranean during the Hellenistic and Roman periods. The gods of Egypt exhorted and, if disobeyed, demanded from their adherents the performance of specific actions. As it is demonstrated by “imperative dedications” this communi­cation between gods and worshippers was disclosed in public. First, the article examines the imperative expressions in use, the syntax and style of dedicatory language, and proposes a typology of “imperative dedica­tions” in the framework of Isiac cults. Moreover, it is argued that impera­tives constituted a means for the promotion of Isiac cults; most often, the Egyptian gods requested the execution of ritual acts, which either improved and embellished already-founded Isiac cults, or advanced the introduction of Isiac divinities in the cities of the Graeco-Roman world. Finally, it is asserted that “imperative dedications” constitute an impor­tant testimony for Graeco-Roman attitudes regarding the Egyptian gods. They are indicative of a complex relationship between these gods and their adherents, since the distance presupposed by the issuing of a command did not preclude the creation of close ties between the Isiac divinities and their worshippers.


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