Where did the idea of sin arise from? In this meticulously argued book, David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings, and argues that the fundamental idea of "sin" arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for "sin," in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters, and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament.

It is now recognized that emotions have a history. In this book, eleven scholars examine a variety of emotions in ancient China and classical Greece, in their historical and social context. A general introduction presents the major issues in the analysis of emotions across cultures and over time in a given tradition. Subsequent chapters consider how specific emotions evolve and change. For example, whereas for early Chinese thinkers, worry was a moral defect, it was later celebrated as a sign that one took responsibility for things. In ancient Greece, hope did not always focus on a positive outcome, and in this respect differed from what we call "hope." Daring not to do, or "undaring," was itself an emotional value in early China. While Aristotle regarded the inability to feel anger as servile, the Roman Stoic Seneca rejected anger entirely. Hatred and revenge were encouraged at one moment in China and repressed at another. Ancient Greek responses to tragedy do not map directly onto modern emotional registers, and yet are similar to classical Chinese and Indian descriptions. There are differences in the very way emotions are conceived. This book will speak to anyone interested in the many ways that human beings feel.

The protagonists of the ancient novels wandered or were carried off to distant lands, from Italy in the west to Persia in the east and Ethiopia in the south; the authors themselves came, or pretended to come, from remote places such as Aphrodisia and Phoenicia; and the novelistic form had antecedents in a host of classical genres. These intersections are explored in this volume. Papers in the first section discuss "mapping the world in the novels." The second part looks at the dialogical imagination, and the conversation between fiction and history in the novels. Section 3 looks at the way ancient fiction has been transmitted and received. Space, as the locus of cultural interaction and exchange, is the topic of the fourth part. The fifth and final section is devoted to character and emotion, and how these are perceived or constructed in ancient fiction. Overall, a rich picture is offered of the many spatial and cultural dimensions in a variety of ancient fictional genres.

This collection of original essays examines innovations in both the theory and practice of classical philology. The chapters address interdisciplinary methods in a variety of ways. Some apply theoretical insights derived from other disciplines, such as folklore studies, performance theory, feminist criticism, and the like, to classical texts. Others examine the relationships between classics and cultural studies, popular literature, film, art history, and other related disciplines. Others, again, look to the evolution of theoretical methods within the discipline of classics. Taken together, the essays offer a spectrum of new approaches in the classics and their place within the profession.

The protagonists of the ancient novels wandered or were carried off to distant lands, from Italy in the west to Persia in the east and Ethiopia in the south; the authors themselves came, or pretended to come, from remote places such as Aphrodisia and Phoenicia; and the novelistic form had antecedents in a host of classical genres. These intersections are explored in this volume. Papers in the first section discuss "mapping the world in the novels." The second part looks at the dialogical imagination, and the conversation between fiction and history in the novels. Section 3 looks at the way ancient fiction has been transmitted and received. Space, as the locus of cultural interaction and exchange, is the topic of the fourth part. The fifth and final section is devoted to character and emotion, and how these are perceived or constructed in ancient fiction. Overall, a rich picture is offered of the many spatial and cultural dimensions in a variety of ancient fictional genres.

Edited by world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, the Complete Works of Lucius Annaeus Seneca offers authoritative, modern English translations of the writings of the Stoic philosopher and playwright (4 BCE 65 CE). The two volumes of The Complete Tragedies presents all of his dramas, expertly rendered by preeminent scholars and translators. The first volume contains Medea, The Phoenician Women, Phaedra, The Trojan Women, and Octavia, the last of which was written in emulation of Senecan tragedies and serves as a unique example of political tragedy. This second volume includes Oedipus, Hercules Mad, Hercules on Oeta, Thyestes, and Agamemnon. High standards of accuracy, clarity, and style are maintained throughout the translations, which render Seneca into verse with as close a correspondence, line for line, to the original as possible, and with special attention paid to meter and overall flow. In addition, each tragedy is prefaced by an original translator's introduction offering reflections on the work's context and meaning. Notes are provided for the reader unfamiliar with the culture and history of classical antiquity. Accordingly, The Complete Tragedies will be of use to a general audience and professionals alike, from the Latinless student to scholars and instructors of comparative literature, classics, philosophy, drama, and more.

Comedy, with its happy endings, attempts to resolve conflicts that arise in the real world. These conflicts, however, leave their mark on the texts in the form of gaps in plot and inconsistencies in characterization. Greek Comedy and Ideology, exploits a new and distinct critical method - ideological criticism - to analyze how ancient Greek comedy betrays and responds to cultural tensions in the society of the classical city-state. Konstan begins by examining the utopian features of Aristophanes' comedies - for example, an all-powerful city inhabited by birds, or a world of limitless wealth presided over by the god of Wealth himself - as interventions in the political issues of his time. He goes on to explore the more private world of Menandrean comedy (as well as two adaptations of Menander by the Roman playwright Terence), illustrating how problems of social status, citizenship, and gender are negotiated by means of elaborately contrived plots. Konstan closes with a chapter examining an imitation of ancient comedy by Moliere, and the way in which the ideology of emerging capitalism transforms the premises of the classical genre.

Those who study the nature of beauty are at once plagued by a singular issue: what does it mean to say something is beautiful? On the one hand, beauty is associated with erotic attraction; on the other, it is the primary category in aesthetics, and it is widely supposed that the proper response to a work of art is one of disinterested contemplation. At its core, then, beauty is a contested concept, and both sides feel comfortable appealing to the authority of Plato, and via him, to the ancient Greeks generally. So, who is right--if either?
Beauty offers an elegant investigation of ancient Greek notions of beauty and, in the process, sheds light on modern aesthetics and how we ought to appreciate the artistic achievements of the classical world itself. The book begins by reexamining the commonly held notion that the ancient Greeks possessed no term that can be unambiguously defined as "beauty" or "beautiful." Author David Konstan discusses a number of Greek approximations before positioning the heretofore unexamined term kallos as the key to bridging the gap between beauty and desire, and tracing its evolution as applied to physical beauty, art, literature, and more. Throughout, the discussion is enlivened with thought-provoking stories taken from Homer, Plato, Xenophon, Plutarch, and others. The book then examines corresponding terms in ancient Latin literature to highlight the survival of Greek ideas in the Latin West. The final chapter will compare the ancient Greek conception of beauty with modern notions of beauty and aesthetics. In particular, the book will focus on the reception of classical Greek art in the Renaissance and how Vasari and his contemporaries borrowed from Plato the sense that the beauty in art was transcendental, but left out the erotic dimension of viewing. A study of the ancient Greek idea of beauty shows that, even if Greece was the inspiration for modern aesthetic ideals, the Greek view of the relationship between beauty and desire was surprisingly consistent--and different from our own. Through this magisterial narrative, it is possible to identify how the Greeks thought of beauty, and what it was that attracted them. Their perceptions still have something important to tell us about art, love, desire--and beauty."

In this book, David Konstan argues that the modern concept of interpersonal forgiveness, in the full sense of the term, did not exist in ancient Greece and Rome. Even more startlingly, it is not fully present in the Hebrew Bible, nor in the New Testament or in the early Jewish and Christian commentaries on the Holy Scriptures. It would still be centuries - many centuries - before the idea of interpersonal forgiveness, with its accompanying ideas of apology, remorse, and a change of heart on the part of the wrongdoer, would emerge. For all its vast importance today in religion, law, politics and psychotherapy, interpersonal forgiveness is a creation of the eighteenth and nineteenth centuries, when the Christian concept of divine forgiveness was fully secularized. Forgiveness was God's province and it took a revolution in thought to bring it to earth and make it a human trait.

"Pity Transformed" is an examination of how pity was imagined and expressed in classical antiquity. It pays particular attention to the ways in which the pity of the Greeks and Romans differed from modern ideas. Among the topics investigated in this study are the appeal to pity in courts of law and the connection between pity and desert; the relation between pity and love or intimacy; self-pity; the role of pity in war and its relation to human rights and human dignity; divine pity from paganism to Christianity; and why pity was considered an emotion. This book will lead readers to ponder how the Greeks and Romans were both like and unlike us in this fundamental area of cultural sensibility.

A new translation of Aristotle's classic work on the natural sciences.

This book is a history of friendship in Greece and Rome, from the warrior society of the Homeric epics to the time of the Christian Roman Empire. It demonstrates how ancient friendship resembles modern conceptions, and how it evolves in different social contexts. The book sheds new light on such questions as friendship and democracy, the importance of friends in government and in philosophical communities, women's friendships, and the transformation of friendship under the influence of Christian ideas of brotherhood.

This book - the only history of friendship in classical antiquity that exists in English - examines the nature of friendship in Greece and Rome from Homer to the Christian Roman Empire of the fourth century AD. Friendship is conceived of as a voluntary and loving relationship, but there are major shifts in emphasis from the bonding among warriors in epic poetry, to the egalitarian ties characteristic of the Athenian democracy, the status-conscious connections in Rome and the Hellenistic kingdoms, and the commitment to a universal love among Christian writers. Friendship is also examined in relation to erotic love and comradeship, for its role in politics and economic life, in philosophical and religious communities, in connection with patronage and the private counsellors of kings, and in respect to women. Its relation to modern friendship is also fully discussed.

This book is about love in the classical world - not erotic passion but the kind of love that binds together intimate members of a family and very close friends, but which may also extend to include a wider range of individuals for whom we care deeply. David Konstan begins the book with a discussion of friendship, focusing particularly on the Greek notion that in friendship the identities of two friends all but merge into one. The book then turns to the question of loyalty, and why loyalty seems not to have achieved the status of a virtue in classical thought, before considering love in relation to generosity, favors, and gratitude. There follows a discussion of grief, which is a symptom of the loss of a loved one. The book concludes with an examination of love as the basis of civic solidarity. In each case, love is the gravitational center of the relations under examination. In this, the book departs from the more usual analysis of these affective ties in terms of reciprocity, which in one way or another involves an expectation of return. Seen this way, such relationships seem to have a selfish or at least self-centered dimension, as distinct from truly other-regarding attitudes. While it is true that the ancient sources sometimes describe these relations, including friendship, as forms of mutual obligation, there is also a counter strand that emphasizes genuine altruism, and it is this aspect that the book seeks to bring out. A close look at how love drew into its orbit the various relations examined in this book sheds light not only on some central features of ancient habits of thought but also on our own contemporary notions of love, altruism, and friendship.

Several decades of scholarship have demonstrated that Roman thinkers developed in new and stimulating directions the systems of thought they inherited from the Greeks, and that, taken together, they offer many perspectives that are of philosophical interest in their own right. The Oxford Handbook of Roman Philosophy explores a range of such Roman philosophical perspectives through thirty-four newly commissioned essays. Where Roman philosophy has long been considered a mere extension of Hellenistic systems of thought, this volume moves beyond the search for sources and parallels and situates Roman philosophy in its distinctive cultural context. The Oxford Handbook of Roman Philosophy emphasizes four features of Roman philosophy: aspects of translation, social context, philosophical import, and literary style. The authors adopt an inclusive approach, treating not just systematic thinkers such as Cicero and Augustine, but also poets and historians. Topics covered include ethnicity, cultural identity, literary originality, the environment, Roman philosophical figures, epistemology, and ethics.

In this book, David Konstan argues that the modern concept of interpersonal forgiveness, in the full sense of the term, did not exist in ancient Greece and Rome. Even more startlingly, it is not fully present in the Hebrew Bible, nor in the New Testament or in the early Jewish and Christian commentaries on the Holy Scriptures. It would still be centuries - many centuries - before the idea of interpersonal forgiveness, with its accompanying ideas of apology, remorse, and a change of heart on the part of the wrongdoer, would emerge. For all its vast importance today in religion, law, politics and psychotherapy, interpersonal forgiveness is a creation of the eighteenth and nineteenth centuries, when the Christian concept of divine forgiveness was fully secularized. Forgiveness was God's province and it took a revolution in thought to bring it to earth and make it a human trait.

In this book, eminent scholars of classical antiquity and ancient and medieval Judaism and Christianity explore the nature and place of forgiveness in the pre-modern Western world. They discuss whether the concept of forgiveness, as it is often understood today, was absent, or at all events more restricted in scope than has been commonly supposed, and what related ideas (such as clemency or reconciliation) may have taken the place of forgiveness. An introductory chapter reviews the conceptual territory of forgiveness and illuminates the potential breadth of the idea, enumerating the important questions a theory of the subject should explore. The following chapters examine forgiveness in the contexts of classical Greece and Rome; the Hebrew Bible, the Talmud, and Moses Maimonides; and the New Testament, the Church Fathers, and Thomas Aquinas.

The second of two volumes collecting the complete tragedies of Seneca. Edited by world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, the Complete Works of Lucius Annaeus Seneca offers authoritative, modern English translations of the writings of the Stoic philosopher and playwright (4 BCE-65 CE). The two volumes of The Complete Tragedies presents all of his dramas, expertly rendered by preeminent scholars and translators. The first volume contains Medea, The Phoenician Women, Phaedra, The Trojan Women, and Octavia, the last of which was written in emulation of Senecan tragedies and serves as a unique example of political tragedy. This second volume includes Oedipus, Hercules Mad, Hercules on Oeta, Thyestes, and Agamemnon. High standards of accuracy, clarity, and style are maintained throughout the translations, which render Seneca into verse with as close a correspondence, line for line, to the original as possible, and with special attention paid to meter and overall flow. In addition, each tragedy is prefaced by an original translator's introduction offering reflections on the work's context and meaning. Notes are provided for the reader unfamiliar with the culture and history of classical antiquity. Accordingly, The Complete Tragedies will be of use to a general audience and professionals alike, from the Latinless student to scholars and instructors of comparative literature, classics, philosophy, drama, and more.

Classical Greece was permeated by a spirit of rivalry. Games and sports, theatrical performances, courtroom trials, recitation of poetry, canvassing for public office, war itself - all aspects of life were informed by a competitive ethos. This pioneering book considers how the Greeks viewed, explained, exploited and controlled the emotions that entered into such rivalrous activities, and looks at what the private and public effects were of such feelings as ambition, desire, pride, passion, envy and spite. Among the questions the authors address: How was envy distinguished from emulation? Was rivalry central to democratic politics? What was the relation between envy and erotic jealousy? Did the Greeks feel erotic jealousy at all? Did the views of philosophers correspond to those reflected in the historians, tragic poets and orators? Were there differences in attitude towards the rivalrous emotions within ancient Greece, or between Greece and Rome? Did jealousy, envy and malice have bad effects on ancient society, or could they be channelled to positive ends by stimulating effort and innovation?Can the ancient Greek and Roman views of envy, spite and jealousy contribute anything to our own understanding of these universally troubling emotions? This is the first book devoted to the emotions of rivalry in the classical world taken as a whole. With chapters written by a dozen scholars in ancient history, literature and philosophy, it contributes notably to the study of ancient Greece and to the history of the emotions more generally.

Broken Columns Two Roman Epic Fragments: "The Achilleid" of Publius Papinius Statius and "The Rape of Proserpine" of Claudius Claudianus Edited and Translated by David R. Slavitt. Afterword by David Konstan "With unerring instinct Slavitt has juxtaposed two witty and ironic post-Ovidian tales of coming of age, Statius's unfinished "Deeds of Achilles" and Claudian's "Rape of Proserpina." Those were the mythical days when teenagers were charming and rape consensual (for Deidamia) or at least (for Proserpina) the path to queenly power. Epic was never the same after Ovid, whether in Statius's sentimental comedy of love and war or in Claudian's darker divine intrigue sacrificing a mother's love to avert an infernal coup d'etat. Slavitt's versatile idiom makes vivid the personalities of Statius's drama and updates Claudian's self-conscious poetics in versions that are both free and true to the poets' art."--Elaine Fantham, Princeton University "Slavitt does a real service by putting into English verse for the first time this century two poems of great grace and charm. . . . Konstan's afterword itself is a gem. . . . I would urge anyone who thinks that Statius only wrote gruesome epic and Claudian only dull panegyric to read this slim and sprightly volume."--"Bryn Mawr Classical Review" "David Slavitt appears to be fluent not only in Latin but also in hexameters. His translation seems to flow effortlessly from his pen. His speech and vocabulary are contemporary and easy to read. . . . This slim volume is further enhanced by the brilliant essay by David Konstan that is appended to it. The essay is reminiscent of the introductions written by R. C. Jebb in his editions of the plays of Sophocles--a combination of a scholarly discussion of the underlying myth in the text interspersed with perceptive literary criticism."--"American Book Review" There is more to classical literature than just the classics. Here David Slavitt expands the canon by presenting vivid, graceful, and amusing translations of two neglected fragmentary works of Latin literature. The first is Publius Papinius Statius's first-century epic "Achilleid," an extraordinary fusion of epic and New Comedy sentiments and humor that may represent the earliest literary imagining of the charm of adolescence. It relates the story of the education of Achilles under the centaur Chiron, his adopting the disguise of a girl during his sojourn at the court of Lycomedes in Scyros, his love affair with Deidamia, his detection by Ulysses and Diomedes, and his departure for Troy. The second work is Claudius Claudianus's unfinished fourth-century epic version of the rape of Proserpine. The two works together make a delightful pair. The afterword by David Konstan explores the traditions in which--and against which--Statius and Claudian composed their versions of these well-known stories. David R. Slavitt was educated at Andover and Yale and has published dozens of books: original poetry, translations, novels, critical works, and short stories. He worked for seven years as a journalist at "Newsweek" and continues to do freelance reporting and reviewing. With Palmer Bovie he coedited the Penn Greek Drama series and the Complete Roman Drama in Translation. 1997 104 pages 5 1/2 x 8 1/2 ISBN 978-0-8122-1630-1 Paper $21.95s 14.50 World Rights Classics, Literature Short copy: I would urge anyone who thinks that Statius only wrote gruesome epic and Claudian only dull panegyric to read this slim and sprightly volume."--"Bryn Mawr Classical Review"

Those who study the nature of beauty are at once plagued by a singular issue: what does it mean to say something is beautiful? On the one hand, beauty is associated with erotic attraction; on the other, it is the primary category in aesthetics, and it is widely supposed that the proper response to a work of art is one of disinterested contemplation. At its core, then, beauty is a contested concept, and both sides feel comfortable appealing to the authority of Plato, and via him, to the ancient Greeks generally. So, who is right-if either? Beauty offers an elegant investigation of ancient Greek notions of beauty and, in the process, sheds light on modern aesthetics and how we ought to appreciate the artistic achievements of the classical world itself. The book begins by reexamining the commonly held notion that the ancient Greeks possessed no term that can be unambiguously defined as "beauty" or "beautiful." Author David Konstan discusses a number of Greek approximations before positioning the heretofore unexamined term kallos as the key to bridging the gap between beauty and desire, and tracing its evolution as applied to physical beauty, art, literature, and more. Throughout, the discussion is enlivened with thought-provoking stories taken from Homer, Plato, Xenophon, Plutarch, and others. The book then examines corresponding terms in ancient Latin literature to highlight the survival of Greek ideas in the Latin West. The final chapter will compare the ancient Greek conception of beauty with modern notions of beauty and aesthetics. In particular, the book will focus on the reception of classical Greek art in the Renaissance and how Vasari and his contemporaries borrowed from Plato the sense that the beauty in art was transcendental, but left out the erotic dimension of viewing. A study of the ancient Greek idea of beauty shows that, even if Greece was the inspiration for modern aesthetic ideals, the Greek view of the relationship between beauty and desire was surprisingly consistent-and different from our own. Through this magisterial narrative, it is possible to identify how the Greeks thought of beauty, and what it was that attracted them. Their perceptions still have something important to tell us about art, love, desire-and beauty.

Where did the idea of sin arise from? In this meticulously argued book, David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings, and argues that the fundamental idea of "sin" arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for "sin," in particular the Hebrew hata' and the Greek hamartia, he traces their uses over the centuries in four chapters, and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Greco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament.

"In the Greek romances," writes David Konstan, "sighs, tears, and suicide attempts are as characteristic of the male as of the female in distress; ruses, disguises, and outright violence in defense of one's chastity are as much the part of the female as of the male." Exploring how erotic love is represented in ancient amatory literature, Konstan points to the symmetry in the passion of the hero and heroine as a unique feature of the Greek novel: they fall mutually in love, they are of approximately the same age and social class, and their reciprocal attachment ends in marriage. He shows how the plots of the novels are perfectly adapted to expressing this symmetry and how, because of their structure, they differ from classical epic, elegy, comedy, tragedy, and other genres, including modern novels ranging from Sidney to Harlequin romances. Using works like Chaereas and Callirhoe and Daphnis and Chloe, Konstan examines such issues as pederasty, the role of eros in both marital and nonmarital love, and the ancient Greek concept of fidelity. He reveals how the novelistic formula of sexual symmetry reverses the pattern of all other ancient genres, where erotic desire appears one-sided and unequal and is often viewed as either a weakness or an aggressive, conquering power. Konstan's approach draws upon theories concerning the nature of sexuality in the ancient world, reflected in the work of Michel Foucault, David Halperin, and John Winkler. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.