This book further develops Professor Seaford's innovative work on the study of ritual and money in the developing Greek polis. It employs the concept of the chronotope, which refers to the phenomenon whereby the spatial and temporal frameworks explicit or implicit in a text have the same structure, and uncovers various such chronotopes in Homer, the Homeric Hymn to Demeter, Presocratic philosophy and in particular the tragedies of Aeschylus. Mikhail Bakhtin's pioneering use of the chronotope was in literary analysis. This study by contrast derives the variety of chronotopes manifest in Greek texts from the variety of socially integrative practices in the developing polis - notably reciprocity, collective ritual and monetised exchange. In particular, the Oresteia of Aeschylus embodies the reassuring absorption of the new and threatening monetised chronotope into the traditional chronotope that arises from collective ritual with its aetiological myth. This argument includes the first ever demonstration of the profound affinities between Aeschylus and the (Presocratic) philosophy of his time.

Covering a wide range of issues which have been overlooked in the past, including mystery, cult and philosophy, Richard Seaford explores Dionysos - one of the most studied figures of the ancient Greek gods.

Popularly known as the god of wine and frenzied abandon, and an influential figure for theatre where drama originated as part of the cult of Dionysos, Seaford goes beyond the mundane and usual to explore the history and influence of this god as never before.

As a volume in the popular Gods and Heroes series, this is an indispensible introduction to the subject, and an excellent reference point for higher-level study.

Why did Greek philosophy begin in the sixth century BCE? Why did Indian philosophy begin at about the same time? Why did the earliest philosophy take the form that it did? Why was this form so similar in Greece and India? And how do we explain the differences between them? These questions can only be answered by locating the philosophical intellect within its entire societal context, ignoring neither ritual nor economy. The cities of Greece and northern India were in this period distinctive also by virtue of being pervasively monetised. The metaphysics of both cultures is marked by the projection (onto the cosmos) and the introjection (into the inner self) of the abstract, all-pervasive, quasi-omnipotent, impersonal substance embodied in money (especially coinage). And in both cultures this development accompanied the interiorisation of the cosmic rite of passage (in India sacrifice, in Greece mystic initiation).

How were the Greeks of the sixth century BC able to invent philosophy and tragedy? Richard Seaford argues that a large part of the answer can be found in another momentous development, the invention and rapid spread of coinage. By transforming social relations, monetization contributed to the concepts of the universe as an impersonal system (fundamental to Presocratic philosophy) and of the individual alienated from his own kin and from the gods, as found in tragedy.

Most people in the world today think democracy and gender equality are good, and that violence and wealth inequality are bad. But most people who lived during the 10,000 years before the nineteenth century thought just the opposite. Drawing on archaeology, anthropology, biology, and history, Ian Morris explains why. Fundamental long-term changes in values, Morris argues, are driven by the most basic force of all: energy. Humans have found three main ways to get the energy they need--from foraging, farming, and fossil fuels. Each energy source sets strict limits on what kinds of societies can succeed, and each kind of society rewards specific values. But if our fossil-fuel world favors democratic, open societies, the ongoing revolution in energy capture means that our most cherished values are very likely to turn out not to be useful any more. Foragers, Farmers, and Fossil Fuels offers a compelling new argument about the evolution of human values, one that has far-reaching implications for how we understand the past--and for what might happen next. Originating as the Tanner Lectures delivered at Princeton University, the book includes challenging responses by classicist Richard Seaford, historian of China Jonathan Spence, philosopher Christine Korsgaard, and novelist Margaret Atwood.

Covering a wide range of issues which have been overlooked in the past, including mystery, cult and philosophy, Richard Seaford explores Dionysos - one of the most studied figures of the ancient Greek gods.

Popularly known as the god of wine and frenzied abandon, and an influential figure for theatre where drama originated as part of the cult of Dionysos, Seaford goes beyond the mundane and usual to explore the history and influence of this god as never before.

As a volume in the popular Gods and Heroes series, this is an indispensible introduction to the subject, and an excellent reference point for higher-level study.

In this collection of new essays, an international group of experts explores the significance of reciprocity (the principle and practice of voluntary requital, of benefit for benefit or harm for harm) in ancient Greek culture. Reciprocity has been seen as an important notion for anthropologists studying economic and social relations. A key question has been whether reciprocity constitutes an alternative pattern to the commercial, political, and ethical relationships characteristic of modern Western society. This volume takes the question forward in connection with Greek culture from Homer to the Hellenistic period. Building on previous research on this topic (especially on Homeric society), it provides a wide-ranging examination of reciprocity inGreek epic and drama, historiography, oratory, religion, and ethical philosophy. It asks fundamental questions about the importance of reciprocity in different phases of Greek history, the interplay between reciprocity and the ideology of Athenian democracy, and between reciprocity and altruism in ethical thought. Clear and non-technical, with all Greek translated, this volume will make debate on this important subject available to a wide circle of readers in classical, literary, anthropological, and historical studies.

Most people in the world today think democracy and gender equality are good, and that violence and wealth inequality are bad. But most people who lived during the 10,000 years before the nineteenth century thought just the opposite. Drawing on archaeology, anthropology, biology, and history, Ian Morris explains why. Fundamental long-term changes in values, Morris argues, are driven by the most basic force of all: energy. Humans have found three main ways to get the energy they need--from foraging, farming, and fossil fuels. Each energy source sets strict limits on what kinds of societies can succeed, and each kind of society rewards specific values. But if our fossil-fuel world favors democratic, open societies, the ongoing revolution in energy capture means that our most cherished values are very likely to turn out not to be useful any more. Foragers, Farmers, and Fossil Fuels offers a compelling new argument about the evolution of human values, one that has far-reaching implications for how we understand the past--and for what might happen next. Originating as the Tanner Lectures delivered at Princeton University, the book includes challenging responses by classicist Richard Seaford, historian of China Jonathan Spence, philosopher Christine Korsgaard, and novelist Margaret Atwood.

How were the Greeks of the sixth century BC able to invent philosophy and tragedy? Richard Seaford argues that a large part of the answer can be found in another momentous development, the invention and rapid spread of coinage. By transforming social relations, monetization contributed to the concepts of the universe as an impersonal system (fundamental to Presocratic philosophy) and of the individual alienated from his own kin and from the gods, as found in tragedy.

This paperback edition of Euripides' Cyclops (first published in hardback in 1984) provides an invaluable introduction to the text for students. The play itself is the only example of satyric drama to have survived complete into the modern world. This edition uses the Oxford Classical Text, edited by James Diggle, and includes an introduction and commentary. In the introduction, a full historical and analytic account of the genre is given, reconstructing its origins, development, and decline; the place of satyrs in the religious imagination and practice of the Greeks, and the significance of Euripides' divergences from the Homeric model, are also examined. The commentary looks closely at problems of text, language, and interpretation.

Selfhood and the Soul is a collection of new and original essays in honour of Christopher Gill, Emeritus Professor of Ancient Thought at the University of Exeter. All of the essays in the volume contribute to a shared project - the exploration of ancient concepts of self and soul, understood in a broad sense - and, as in the work of the honorand himself, they are distinguished by a diversity of approach and subject matter, ranging widely across disciplinary boundaries to cover ancient philosophy, psychology, medical writing, and literary criticism. They can be read separately or together, taking the reader on a journey through topics and themes as varied as money, love, hope, pleasure, rage, free will, metempsychosis, Roman imperialism, cookery, and the Underworld, yet all committed to examining central issues about the experience of being a person and the question of how best to live. The international line-up of contributors includes many established figures in the disciplines of classical literature, ancient philosophy, and ancient medicine, as well as several younger scholars. All have been inspired by Christopher Gill's contributions to scholarly research in these fields and their collective work aspires to honour through imitation his remarkable combination of range with focus.

This book further develops Professor Seaford's innovative work on the study of ritual and money in the developing Greek polis. It employs the concept of the chronotope, which refers to the phenomenon whereby the spatial and temporal frameworks explicit or implicit in a text have the same structure, and uncovers various such chronotopes in Homer, the Homeric Hymn to Demeter, Presocratic philosophy and in particular the tragedies of Aeschylus. Mikhail Bakhtin's pioneering use of the chronotope was in literary analysis. This study by contrast derives the variety of chronotopes manifest in Greek texts from the variety of socially integrative practices in the developing polis - notably reciprocity, collective ritual and monetised exchange. In particular, the Oresteia of Aeschylus embodies the reassuring absorption of the new and threatening monetised chronotope into the traditional chronotope that arises from collective ritual with its aetiological myth. This argument includes the first ever demonstration of the profound affinities between Aeschylus and the (Presocratic) philosophy of his time.

This volume brings together Hellenists and Indologists representing a variety of perspectives on the similarities and differences between the two cultures. It offers a collaborative contribution to the burgeoning interest in the Axial Age and will be of interest to anyone intrigued by the big questions inspired by the ancient world.

This new synthesis combines anthropology, political and social history, and the close reading of central Greek texts to account for two of the most significant hallmarks in Homeric epic and Athenian tragedy - the representation of ritual and codes of reciprocity. Both genres are pervaded by these features, yet each treats them in entirely different ways. In this book, Dr Seaford shows that these differences cannot by accounted for in merely literary terms, but require an historical explanation. Homer in its final form is a product of the city-state at an earlier historical stage than is tragedy. It is the growth of the city-state and its concomitant developments - in particular of law and of money, as well as in the practice of ritual - that provide a key to the crystallization of the Homeric narrative tradition, to the specificity of tragedy and to certain features of the thought of the period. In the case of reciprocity, again - whether the positive reciprocity associated with gift-giving or the hostile reciprocity of revenge - the systematic distinctions between Homer and tragedy can be explained only from an historical perspective. In its characteristic movement tragedy reflect

From the sixth century BCE onwards there occurred a revolution in thought, with novel ideas such as such as that understanding the inner self is both vital for human well-being and central to understanding the universe. This intellectual transformation is sometimes called the beginning of philosophy. And it occurred - independently it seems - in both India and Greece, but not in the vast Persian Empire that divided them. How was this possible? This is a puzzle that has never been solved. This volume brings together Hellenists and Indologists representing a variety of perspectives on the similarities and differences between the two cultures, and on how to explain them. It offers a collaborative contribution to the burgeoning interest in the Axial Age and will be of interest to anyone intrigued by the big questions inspired by the ancient world.

This is an exciting and entirely new synthesis, combining anthropology, political and social history, and the close reading of central Greek texts, to account for two the most significant hallmarks in Homeric epic and Athenian tragedy: the representation of ritual and codes of reciprocity.

This is an introduction to Euripides' "Cyclops," the only example of satyric drama to have survived complete into the modern world. The work gives an historical and analytical account of the genre, tracing its origins, development and decine. It examines the place of satyrs in the religious imagination and practice of the Greeks, and the significance of Euripides' divergence from the Homeric model. The commentary pays close attention to problems of text, language and interpretation.

Richard Seaford is one of the most original and provocative classicists of his age. This volume brings together a wide range of papers written with a single focus. Several are pioneering explorations of the tragic evocation and representation of rites of passage: mystic initiation, the wedding, and death ritual. Two papers focus on the shaping power of mystic initiation in two famous passages in the New Testament. The other key factor in the historical context of tragedy is the recent monetisation of Athens. One paper explores the presence of money in Greek tragedy, another the shaping influence of money on Wagner's Ring and on his Aeschylean model. Other papers reveal the influence of ritual and money on representations of the inner self, and on Greek and Indian philosophy. A final piece finds in Greek tragedy horror at the destructive unlimitedness of money that is still central to our postmodern world.