A Companion to Greek and Roman Sexualities

A Companion to Greek and Roman Sexualities

Language: English

Pages: 680

ISBN: 140519572X

Format: PDF / Kindle (mobi) / ePub

A Companion to Greek and Roman Sexualities presents a comprehensive collection of original essays relating to aspects of gender and sexuality in the classical world.

  • Views the various practices and discursive contexts of sexuality systematically and holistically
  • Discusses Greece and Rome in each chapter, with sensitivity to the continuities and differences between the two classical civilizations
  • Addresses the classical influence on the understanding of later ages and religion
  • Covers artistic and literary genres, various social environments of sexual conduct, and the technical disciplines of medicine, magic, physiognomy, and dream interpretation
  • Features contributions from more than 40 top international scholars

The Athenian Constitution

The Making of Fornication: Eros, Ethics, and Political Reform in Greek Philosophy and Early Christianity

Ancient Greece: Discovering Ancient Greece!

Sex and Punishment: Four Thousand Years of Judging Desire
















death shares a hazy boundary with the attraction and sexual union of man and woman” (Vernant 1991, 97); see also Monsacré (1984, 63–4) for the parallelism or analogy between martial and erotic encounters. 21 Vernant (1991, 108) points out that for Odysseus to stay with Kalypso would mean to “renounce his career as an epic hero.” 22 For Odysseus' continuous suffering and grieving: Odyssey 1.49; 5.13; 5.33; 1.55; 5.83–4; 157–8; and 5.151–3. 23 Erotic desire is an “assault on the self and its

2005, 118). In further illustrations of how foolish men use their inguina, Horace continues to favor the lurid and the ridiculous, as if distracted from his initial interest in the moral and social significance of bodies. Does the satirist need to conjure a talking penis to explain the need for moderation to its owner (ll. 68–71), or to envision the entire gamut of acts of revenge that might be taken on an adulterer, including a soaking with slaves' piss (l. 44)? A reader who attempts to take

consequent brigandage, out of need for money—to stay alive. What better scenarios to imitate and re-imagine humorously, in the Latin lovers' undignified flight, followed by the unraveling of their dodgy lives on the run? Thus the louche entanglements of Encolpius, Giton, and Ascyltus, the latter plot-bustingly the beloved of one and lover of the other, are the true reverse, not of the boy–girl affairs, but of the sentimental love–loss–exile homoerotic narratives of Hippothous, Kleinias, and

first volume consists of his decision to analyze the history of sexuality as a history of discourses (Halperin 1995, 4; 1990, 65–6; A. Davidson 2001, 32–7, 203–11). Though Foucault nowhere gives a single, decisive definition of this concept, discourses are various social modes of organizing language that give it meaning and insert it into specific structures of power. Discourses, as Foucault defined them, prescribe limits on what can be said in specific contexts and on what can be considered

behavior, though it can be admirable or disgraceful, does not serve to define individuals as belonging to a unique and peculiar type, irrespective of rank and status. Richlin has been more explicit than most in pointing out where she disagrees with Foucault's reading of antiquity, and because of this honesty I take her as a particularly clear example of a mode of argument that is pervasive. In arguing for the existence of homosexuality in antiquity, Richlin assumes that what looks like a sexual

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