The full extent of Plutarch’s moral educational program remains largely understudied, at least in those aspects pertaining to women and the gendered other. As a result, scholarship on his views on ...women have differed significantly in their conclusions, with some scholars suggesting that he is overwhelmingly positive towards women and marriage and perhaps even a “precursor to feminism,” and others arguing that he was rather negative on the issue. Like a Captive Bird: Gender and Virtue in Plutarch is an examination of these educational methods employed in Plutarch’s work to regulate the expression of gender identity in women and men. In six chapters, author Lunette Warren analyzes Plutarch’s ideas about women and gender in Moralia and Lives. The book examines the divergences between real and ideal, the aims and methods of moral philosophy and psychagogic practice as they relate to identity formation, and Plutarch’s theoretical philosophy and metaphysics. Warren argues that gender is a flexible mode of being that expresses a relation between body and soul, and that gender and virtue are inextricably entwined. Plutarch’s expression of gender is also an expression of a moral condition that signifies relationships of power, Warren claims, especially power relationships between the husband and wife. Uncovered in these texts is evidence of a redistribution of power, which allows some women to dominate other women and, in rare cases, men too. Like a Captive Bird offers a unique and fresh interpretation of Plutarch’s metaphysics which centers gender as one of the organizational principles of nature. It is aimed at scholars of Plutarch, ancient philosophy, and ancient gender studies, especially those who are interested in feminist studies of antiquity.
The primary purpose of this article is to comprehensively survey the research on excavated Confucian texts from the past 30 years. Newly excavated Confucian manuscripts are seen in such collections ...as those from Guodian 郭店, Shangbo 上博, Tsinghua 清華, Anda 安大, and Haihun 海昏. In terms of their content, they each have their own focus and characteristics. Among these bamboo manuscripts there is a large number dedicated to the Shijing 詩經, the Shujing 書經, the Liji 禮記, the Yijing 易經, and to Kongzi 孔子 making them of great importance. At present, research on the Guodian and the Shangbo manuscripts is mostly completed and that into the Tsinghua collection is making large strides while research into the Anda collection is just beginning to develop. Among all this research, one of the weakest areas revolves around the explanation and discussion of Confucian thought and related problems. This includes textual evidence in the form of excavated Confucian texts that provide a foundation for “leaving behind the age of doubting antiquity” (zouchu yigu shidai 走出疑古時代) and the related debates carried out by scholars are beneficial to transmitting and revising this theory.
This article traces the formalisation of anthropology in Australia from 1880 to 1920, during which time the 'discipline' shifted from a framework of developmental evolution to one of structural ...functionalism. It argues that this paradigm shift necessitated an elimination of anthropology's once-foundational logic of Aboriginal antiquity: severed, first, from a paired notion of human primitivity, then removed altogether. While historians acknowledge functionalist anthropology's rationale of 'time-less' Aboriginality, this article unpacks how it was uniquely created, tracing antiquity's erasure across the texts central to anthropology's formalisation in Australia. Doing so reveals that the elimination of Aboriginal antiquity was not just part of anthropology's development in Australia but a crucial functioning aspect of it.
The present contribution explores how the field of Roman History has formalized and justified the absence of “belief”—and religious belief in particular—as part of its standard research programme. In ...positing an unbridgeable gap between ancient Romans and modern human beings mainly based on the idea that “belief” and “faith” are modern Protestant concepts, Roman History inadvertently transmogrified its subjects of study into a legion of zombies incapable of holding meta-representations of their own religious (and non-religious) beliefs. While Roman History might have been an outlier in its staunch commitment to this exclusionary approach, the post-1970s move towards the abandonment of “belief” insofar as the study of ancient religion(s) is concerned was part of a widespread paradigm shift within the Humanities, which only very recently has been questioned. The history of the concept of “belief” in both Roman History and anthropology, as well as its rejection from the former’s disciplinary toolbox, are tackled, while the peculiar disciplinary concepts of Roman “orthopraxy” and “demythicization” (sometimes hailed as explananda or replacements for the absence of “belief” in Roman antiquity) are also explained. Finally, a cognitive rebuttal of this absence is provided through a reappraisal of David Chalmers’ “philosophical zombies” mental experiment.
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