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Related resource Publisher description at http: Set up My libraries How do I set up "My libraries"? These 7 locations in All: Australian National University Library. Open to the public. Open to the public ; HV University of Queensland Library. University of Sydney Library.
Open to the public vtls; This single location in Australian Capital Territory: These 4 locations in New South Wales: This single location in Queensland: This single location in Tasmania: None of your libraries hold this item. The chapter also contains a lengthy discussion of Seneca's Phaedra , in which Hill stresses that the drama is about a rhetorical persona that the playwright explores.
So there is no authentic Phaedra with a psyche; she is only the embodiment of furor and pudor that result in suicide. The "mass self-slaughter amongst the elite", as Hill calls it p. In this chapter Hill tries to reconstruct the Roman understanding of self-killing: To us the phrase liberum mortis arbitrium might sound like an oxymoron -- how can an enforced suicide be voluntary?
The fact that the phrase entered the legal vocabulary of imperial rescripts proves that no irony was felt. The ancients did not psychologize suicide. The sources seldom ascribe the suicidal decision to fear of a threatening situation that might result in suffering. Instead these suicides are depicted as being committed from a fear of shame and a love of honor p. Of course lower classes are not able to give proof of the moral qualities that are the hallmark of the elite.
When 'plebeian' suicides appear in our sources, the motivation is presented as despicably low, in the ancient perception p.
The attention aristocratic suicide attracted in Seneca's time is to be ascribed to the conflict between the two disparate domains of honor-as-ethics and honor-as-influence. Seneca and his contemporaries were fascinated by the attempt to reconcile once again these two elements of the aristocratic persona p. The crisis of the time, so Hill concludes at the end of this crucial chapter, "is seen not so much in the eagerness with which its members embraced death as a means of self-constitution, as in the fact that even this drastic means of expressing one's fidelity to the ethical aesthetic was often felt itself to be insufficient" p.
In Chapter 9, Seneca's nephew Lucan is depicted as having views similar to those of his uncle, only bleaker.
Petronius, the subject of Chapter 10, is seen as a skeptic aristocratic who lacks ethical essence. Accordingly, the characters of his Satyricon play with a multiplicity of personae as the need arises p.
uzotoqadoh.tk: Ambitiosa Mors: Suicide and the Self in Roman Thought and Literature (Studies in Classics) (): T. D. Hill: Books. Editorial Reviews. Review. "it fully realizes its claim to deepen our understanding of ancient Ambitiosa Mors: Suicide and the Self in Roman Thought and Literature (Studies in Classics) 1st Edition, Kindle Edition. by . the classical sense." -Anton J.L. van Hooff, Nijmegen University, "Bryn Mawr Classical Review, 09/
The book ends with a short "Epilogue: Roman Suicide after Nero", in which it is argued that after the Julio-Claudian dynasty there was a pronounced rejection of the authority of aristocratic and social audiences. Ethics were to be founded in natura at both the individual and the universal level. So Romana mors disappeared.
The role of suicide in public life can be seen to have slowly dwindled during this era p. It disappears from the historical record.
What we find now is the family-oriented, self-chosen death in the letters of the Younger Pliny p. I hope this summary does justice to the rich and in many ways provocative book that Hill has written. He is right in stressing that the mere fact that somebody laid hands upon himself was not the element that made a death noticeable or worthy.
Sometimes our sources simply say occidit , he died, in cases of self-inflicted death. However, Hill could have clarified the point he makes by adducing cases of premature death that meet the standards of ambitiosa mors. Instead he refers only to Socrates. The direction he points is undoubtedly correct: Ancient self-killing should be seen as part of the general problem of good and bad dying.
Some of Hill's factual remarks are debatable. Do Valerius Maximus, Tacitus and Seneca really furnish us with data on "an immense number" of Roman suicides p. In my collection of cases of ancient self-killing the cases reported by these writers account for some out of instances of para suicide, at best a substantial number.
The present number of cases is a considerable increase over the instances I gathered in my monograph, on which Hill relies, apparently unaware of the subsequent publications. As my new data comprise less official and more popular, even romantic cases taken from novels that explore emotions, there is a certain shift away from "Roman death", although "shame" pudor is still by far the dominant motive emerging from the sources.
This pudor is anything but a Durkheimian category, which Hill says I used in collecting and sorting the ancient data on self-killing p.