This article reassesses Arendt's relationship to Augustine, exploring the Augustinian context for Arendt's own thinking about the relationship between thought and action. What Arendt drew from Augustine, the contours of which remain in her later work, is a journey of memory in which reflection, as it removes us from the world, paradoxically reveals us as inserted into this world. Out of this ontology of origins emerges an ethic of beginning as we recognize, in the moment of reflection, a bond of (...) kinship and an equality toward each other that is constituted by our common relationship of beginning and fatefulness to the world. It is this Augustinian journey of memory that continued to guide Arendt's thinking in developing a political ethic that shared with action the ontological foundation of beginning. (shrink)

In this essay, I look at the growing interest by classicists in the work of Pierre Bourdieu. My focus is on a less developed aspect of Bourdieu’s work; namely, ideology. Where Bourdieu’s project was, at least in part, to understand how ideas both generate and are generated in practice, his notion of ideology seems to be more an artifact of his earlier structural sympathies. My interest here is not to posit a wholly new conception of ideology, but to ask how (...) one might use Bourdieu to clarify Bourdieu. The focus on the ancient world is instructive, not only because it draws on Bourdieu’s ongoing interest in pre-capitalist societies, but because it provides an historical and empirical stance by which we can critically engage Bourdieu’s conception of ideology beyond its specifically French — and contemporary — context. (shrink)

The originality of Foucault’s work lies in part in how he reverses the question of power, asking not how power is held and imposed, but how it is produced. In both his discussion of sovereignty and governmentality, though, Foucault skips over the res publica; a form of political organization that fits neither Foucault’s characterization of sovereignty nor the care of the self. I extend Foucault’s discussion to identify a ratio of government around the discipline of ownership by which the res (...) publica was made intelligible, its relations understood, and its logic organized. I end by suggesting some implications for neo-Roman interpretations of liberty as non-domination. (shrink)

Roman Political Thought is the first comprehensive treatment of the political thought of the Romans. Dean Hammer argues that the Romans were engaged in a wide-ranging and penetrating reflection on politics. The Romans did not create utopias. Instead, their thinking was relentlessly shaped by their own experiences of violence, the enormity and frailty of power, and an overwhelming sense of loss of the traditions that oriented them to their responsibilities as social, political, and moral beings. However much the Romans are (...) known for their often complex legal and institutional arrangements, the power of their political thought lies in their exploration of the extra-institutional, affective foundations of political life. The book includes chapters on Cicero, Lucretius, Sallust, Virgil, Livy, Seneca, Tacitus, Marcus Aurelius, and Augustine and discussions of Polybius, the Stoics, Epicurus, and Epictetus. (shrink)

My starting point is a fundamental paradox that lies at the heart of the slow demise of the Roman Republic: why does the system collapse when, as many scholars have noted, there is nothing that suggests that there was ever an intention by anyone to overthrow the Republic? Understanding this paradox is key to identifying what Rome might have to say to us today. What changes in the final decades of the Roman Republic is a declining view of the ability (...) of political institutions to project the community into the future. This change is due to important alterations in the norms that provide the background context by which individuals working through institutions can get things done. The changes in these norms not only disable these institutions, making them seem less capable of projecting the community into the future, but also make possible alterations in the political framework that might have been inconceivable before. In particular, one sees the elevation of individuals who offer solutions by promising to bypass those ineffective and unresponsive institutions. (shrink)

In this essay, I look at the growing interest by classicists in the work of Pierre Bourdieu. My focus is on a less developed aspect of Bourdieu’s work; namely, ideology. Where Bourdieu’s project was, at least in part, to understand how ideas both generate and are generated in practice, his notion of ideology seems to be more an artifact of his earlier structural sympathies. My interest here is not to posit a wholly new conception of ideology, but to ask how (...) one might use Bourdieu to clarify Bourdieu. The focus on the ancient world is instructive, not only because it draws on Bourdieu’s ongoing interest in pre-capitalist societies, but because it provides an historical and empirical stance by which we can critically engage Bourdieu’s conception of ideology beyond its specifically French — and contemporary — context. (shrink)

Building on research demonstrating relationships between well being and perceptions of aspects of life as sacred, this study describes the rationale for and development of a scale measuring perceiving sacredness in life. It then explores associations between perceptions of sacredness in life and these four domains: religious/spiritual , personal , social , and situational . Participants responded to a mailing to a national random sample within the United States, completing 16 scales pertaining to the religious/spiritual, personal, social, and situational domains. (...) While many variables were correlated with perceiving sacredness in life, there were three overall predictors: intrinsic religiosity, mysticism, and community service attitude. (shrink)