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Autor(en): 
  • James A. Francis
  • Subversive Virtue: Asceticism and Authority in the Second-Century Pagan World 
     

    (Buch)
    Dieser Artikel gilt, aufgrund seiner Grösse, beim Versand als 2 Artikel!


    Übersicht
     
    Lieferstatus:   i.d.R. innert 5-10 Tagen versandfertig
    Veröffentlichung:  2008  
    Genre:  Philosophie 
    ISBN:  9780271034256 
    EAN-Code: 
    9780271034256 
    Verlag:  Pennsylvania State University Press 
    Einband:  Kartoniert  
    Sprache:  English  
    Dimensionen:  H 229 mm / B 152 mm / D 14 mm 
    Gewicht:  364 gr 
    Seiten:  244 
    Zus. Info:  Paperback 
    Bewertung: Titel bewerten / Meinung schreiben
    Inhalt:
    Students of the Roman Empire no less than those who are interested in early Christianity will find Francis's study requisite for comprehending the evolution of the pagan and Christian ascetic movements of late antiquity.-Paul B. Harvey, Jr., Penn State UniversityMuch attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian "holy men" has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the "balmy late afternoon of Rome's classical empire," when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121-180), who warned in his Meditations against "display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence." The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation.Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus's Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by "rehabilitating" them into pillars of traditional values. Celsus's True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity.

      
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