Made up of nine prominent scholars, The Postclassicisms Collective aims to map a space for theorizing and reflecting on the values attributed to antiquity. The product of these reflections, Postclassicisms takes up a set of questions about what it means to know and care about Greco-Roman antiquity in our turbulent world and offers suggestions for a discipline in transformation, as new communities are being built around the study of the ancient Greco-Roman world. Structured around three primary concepts—value, time, and responsibility—and nine additional concepts, Postclassicisms asks scholars to reflect upon why they choose to work in classics, to examine how proximity to and distance from antiquity has been—and continues to be—figured, and to consider what they seek to accomplish within their own scholarly practices. Together, the authors argue that a stronger critical self-awareness, an enhanced sense of the intellectual history of the methods of classics, and a greater understanding of the ethical and political implications of the decisions that the discipline makes will lead to a more engaged intellectual life, both for classicists and, ultimately, for society. A timely intervention into the present and future of the discipline, Postclassicisms will be required reading for professional classicists and students alike and a model for collaborative disciplinary intervention by scholars in other fields.

Examines the role that spectators play in the reception and perpetuation of ableist stereotypes about blindness in the theatre.

Derek Walcott's Encounter with Homer puts Walcott's epic poem Omeros in conversation with Homer to show how reading them against each other changes our understanding of both. Rachel Friedman examines Walcott's use of the Homeric persona of Omeros to explore his own deepening relationship with his craft and his identity as a Caribbean poet.

Investigates how postcolonialism has motivated Roman scholars to question the paradigm of Romanization.

Tony Harrison and the Classics comprises fifteen chapters examining the lasting importance of Tony Harrison's classical education, the extent of the influence of Greek and Roman texts on his subjects, themes, and styles, his contribution to knowledge and understanding of classical literature, his popularization of classical works, and his innovative treatment of classical drama in plays which have been performed globally. Harrison's work fosters debates about the role and perception of the classics and adaptations of classical literature in relation to education, 'high' and 'popular' culture, accessibility, and reception. A unifying theme of the collection is the way in which Harrison finds in classical literature fruitful matter for the articulation and dramatization of his longstanding preoccupations: language, class, access to art, and the causes and effects of war. Through his adaptations and translations, Harrison uses classical drama to stage interventions in modern politics, but neither idealizes nor romanticizes the ancient world, depicting inequality, bigotry, greed, and brutality.

Emotions are at the core of much ancient literature, from Achilles’ heartfelt anger in Homer’s Iliad to the pangs of love of Virgil’s Dido. This volume applies a narratological approach to emotions in a wide range of texts and genres. It seeks to analyze ways in which emotions such as anger, fear, pity, joy, love and sadness are portrayed. Furthermore, using recent insights from affective narratology, it studies ways in which ancient narratives evoke emotions in their readers. The volume is dedicated to Irene de Jong for her groundbreaking research into the narratology of ancient literature.

"This short book examines the history of complacency in Classics with implications for our contemporary moment. It responds to a published piece by the philosopher Simon Blackburn ["The Seven Deadly Sins of the Academy," Times Higher Education (2009)] who presented "complacency" as a vice that impairs university study at its core. If today this sin is most discernible among scientists who feel that their rigorous training and verifiable results authorize them to assume omniscience in all areas of learning, this book points out that, from the nineteenth to early twentieth century, this presumption fell instead to Classicists. The subjects, philosophies, and literatures of ancient Greece and Rome were treated as the foundation of learning; everything else devolving from them. What, Hamilton wants to know, might this model of superiority derived from the golden age of the Classical Tradition share with the current hegemony of mathematics and the natural sciences? How can the qualitative methods of Classics relate to the quantitative methods of big data, statistical reasoning, and numerical abstraction, which currently characterize academic complacency? And how did the discipline of Classics lose its prominent standing in the university, yielding its position to more empirical modes of research? Finally, how does this particular strain of scholarly smugness inflect the personal, ethical, and political complacency we encounter today?"--

This volume explores and elucidates critical ancient world studies (CAWS), a new model for the study of the ancient world operating critically, setting itself against a long history of a discipline formulated to naturalise a hierarchical, white supremacist origin story for an imagined modern West. CAWS is a methodology for the study of antiquity that shifts away from the assumptions and approaches of the discipline known as classical studies and/or classics. Although it seeks to reckon with the discipline’s colonial history, it is not simply the application of decolonial theory or the search to uncover subaltern narratives in a subject that has special relevance to the privileged and powerful. Rather, it dismantles the structures of knowledge that have led to this privileging, and questions the categories, ideas, themes, narratives, and epistemological structures that have been deemed objective and essential within the inherited discipline of classics. The contributions in this book, by an international group of researchers, offer a variety of situated, embodied perspectives on the question of how to imagine a more critical discipline, rather than a unified single view. The volume is divided into four parts – “Critical Epistemologies”, “Critical Philologies”, “Critical Time and Critical Space”, and “Critical Approaches” – and uses these as spaces to propose disciplinary transformation. Critical Ancient World Studies: The Case for Forgetting Classics is a must-read for scholars and practitioners teaching in the field of classical studies, and the breadth of examples also makes it an invaluable resource for anyone working on the ancient world, or on confronting Eurocentrism, within other disciplines.

An invitation to readers from every walk of life to rediscover the impractical splendors of a life of learning In an overloaded, superficial, technological world, in which almost everything and everybody is judged by its usefulness, where can we turn for escape, lasting pleasure, contemplation, or connection to others? While many forms of leisure meet these needs, Zena Hitz writes, few experiences are so fulfilling as the inner life, whether that of a bookworm, an amateur astronomer, a birdwatcher, or someone who takes a deep interest in one of countless other subjects. Drawing on inspiring examples, from Socrates and Augustine to Malcolm X and Elena Ferrante, and from films to Hitz's own experiences as someone who walked away from elite university life in search of greater fulfillment, Lost in Thought is a passionate and timely reminder that a rich life is a life rich in thought. Today, when even the humanities are often defended only for their economic or political usefulness, Hitz says our intellectual lives are valuable not despite but because of their practical uselessness. And while anyone can have an intellectual life, she encourages academics in particular to get back in touch with the desire to learn for its own sake, and calls on universities to return to the person-to-person transmission of the habits of mind and heart that bring out the best in us. Reminding us of who we once were and who we might become, Lost in Thought is a moving account of why renewing our inner lives is fundamental to preserving our humanity.

Brill’s Companion to Classics in the Early Americas opens a window onto classical receptions across the Hispanophone, Lusophone, Francophone and Anglophone Americas during the early modern period, examining classical reception as a phenomenon in transhemispheric perspective for the first