This paper draws upon analogy with better documented slave societies to argue, first, that the institution of slavery was a major factor in fostering a discourse on the differences among foreign peoples; and secondly, that Greek ethnographic writing was informed by the experience of slavery, containing implicit justifications of slavery as an institution. It then considers the implications of these conclusions for our understanding of Greek representations of the barbarian world and for Greek contact with non-Greeks.

Herodotus’ fateful tale of the seven Persian emissaries sent to seek Earth and Water from the Macedonian king Amyntes has been the subject of increasingly rich discussion in recent years. Generations of commentators have cumulatively revealed the ironies of Herodotus’ account: its repeated hints, for example, of the Persians’ eventual end; and, crowning all other ironies, the story's ending: that, after resisting the indignity of his female relatives being molested at a banquet, and disposing of all trace of the Persian (...) ambassadors and their party, Alexander of Macedon then arranges his sister's marriage to the leader of the search party sent to investigate his disappeared compatriots. More recent readings have gone further in uncovering the mythological archetypes for thelogos, or in tracing its exploration of a number of themes: revenge, guest-friendship, the equation of sexual and military conquest, or the ‘explosion of violence resulting from the contact of two different cultures’. Most fruitful perhaps have been those readings that have seen thelogosno longer as a detached ‘short story’ but in its wider context in theHistories: David Fearn, for example, has stressed the need to understand the presentation of Alexander I in the light of what the reader knows of his subsequent history. (shrink)

Thomas Sheehan, one of the most lucid exegetes of Heidegger in this country, has published the most original collection of essays on the philosopher since Michael Murray's Heidegger and Modern Philosophy. According to Sheehan, the collection aims to address two frequently misunderstood topics: Heidegger's "complex but simple thought and his simple but complex life." His thought is essentially concerned with a single question: the meaning of Being as disclosure. As for his life, it is mainly a matter of furnishing a (...) context to what Sheehan calls "that misguided sally from philosophy" from May, 1933 to February, 1934, during which Heidegger supported the Nazi regime. Yet Sheehan's assessment of the anthology is a bit too modest, for it is actually much more critical and eclectic than that. In addition to the direct treatments of the two topics, the collection contains essays on Heidegger's theories of art and technology, reflections on the political implications of his ontology, recollections by his contemporaries, and comparisons between him and other thinkers. Moreover, it contains the largest bibliography of Heideggerian material in English that has ever appeared. (shrink)

The Larousse defines recoupement as "the verification of a fact by means of information drawn from various sources." Literally, the word carries the idea of one thing cutting into another and thus suggests an overlapping or intersection. What interests Jacques Taminiaux, professor of philosophy at the University of Louvain, is intersecting ideas that provide a new context for constructive thought. As he claims in his preface, the overlapping theme of the seven essays in his book is finitude "and some of (...) the ways that modernity obliterates it." Believing with Heidegger that finitude is the basic characteristic of existence, Taminiaux shows how it can be "concealed where it is most strongly avowed and... announced where it is most casually dismissed." Thus, philosophies such as those of Heidegger and Marx come clearly together with philosophies such as those of Hegel and Plato. And the very overlapping attests to the finitude, or nonfinality, of thinking itself. (shrink)