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The figure of the dog is a paradox. As in so many cultures, past and present, the dog in ancient Greece was seen as the animal closest to humans, even as it elicited from them the most negative representations. Still a loaded term today, the word bitch not only signified shamelessness and a lack of self-control but was also exclusively figured as female. Woman and dogs in the Greek imagination were intimately intertwined, and in this careful, engaging analysis, Cristiana Franco explores the ancients' complex relationship with both. By analyzing the relationship between humans and dogs as depicted in a vast array of myths, proverbs, spontaneous metaphors, and comic jokes, Franco in particular shows how the symbolic overlap between dog and woman provided the conceptual tools to maintain feminine subordination. Intended for general readers as well as scholars, Shameless extends the boundaries of classics and anthropology, forming a model of the sensitive work that can be done to illuminate how deeply animals are imbricated in human history. The English translation has been revised and expanded from the original Italian edition, and it includes a new methodological appendix by the author that points the way toward future work in the emerging field of human-animal studies.

The figure of the dog is a paradox. As in so many cultures, past and present, the dog in ancient Greece was seen as the animal closest to humans, even as it elicited from them the most negative representations. Still a loaded term today, the wordbitchnot only signified shamelessness and a lack of self-control but was also exclusively figured as female. Woman and dogs in the Greek imagination were intimately intertwined, and in this careful, engaging analysis, Cristiana Franco explores the ancients' complex relationship with both. By analyzing the relationship between humans and dogs as depicted in a vast array of myths, proverbs, spontaneous metaphors, and comic jokes, Franco in particular shows how the symbolic overlap between dog and woman provided the conceptual tools to maintain feminine subordination.Intended for general readers as well as scholars,Shamelessextends the boundaries of classics and anthropology, forming a model of the sensitive work that can be done to illuminate how deeply animals are imbricated in human history. The English translation has been revised and expanded from the original Italian edition, and it includes a new methodological appendix by the author that points the way toward future work in the emerging field of human-animal studies.

This chapter contains sections titled: Introduction The Apologists' Use of Mythology Myth and the Rejection of Greek and Roman Religion The Persistence of Mythology Education and the Survival of Myth Conclusions Further Reading

This chapter contains sections titled: Introduction The Seeming Transparency of Greek Art Sex Gender Sexuality Heterosexuality Homosexuality Conclusion Further Reading

A rapprochement between the anthropology of history and the anthropology of capitalism has created a temporal turn. This temporal turn has generated new theoretical insights into the times of capitalist modernity and vectors of inequality. Yet research has so far been divided into three separate streams of inquiry. Work addresses the techne (techniques), episteme (knowledge), or phronesis (ethics) of time, following traditions in the social sciences derived from Aristotelian categories. This review explores the potential and limits of such distinctions. It also traces contemporary dominant representations and experiences of time such as short-term market cycles, the anticipatory futures of the security state, and precarity. It follows how time-maps are assembled into technologies of imagination with associated material practices. In conclusion, it proposes a new theoretical vista on time for anthropology based on the heuristic of timescapes. From this perspective, the dynamic interrelationships among techniques, knowledge, and ethics of time can be traced and the inequalities generated by conflicts in time become visible.

This article examines how ancient Greek tragedy mobilizes landscape to reflect on the limits of civic order and the conditions of human dwelling. Rather than treating mountains, groves, meadows, and borderlands as neutral settings or as simple “nature/culture” oppositions, it argues that tragic landscapes are ethically charged spaces where human norms meet forces that exceed political regulation—divine presence, necessity, vulnerability, and finitude. Written for the polis yet unsettled by what lies beyond it, tragedy repeatedly turns to extra-civic spaces to test civic stability. Three case studies develop the argument. In Hippolytus, woodland and meadow sustain an ideal of purity grounded in withdrawal, an orientation incompatible with social life and culminating in catastrophic isolation. In Bacchae, Pentheus’ project of spatial control collapses as Dionysian forces traverse walls and institutions with ease, exposing the limits of civic rationality. In Oedipus Tyrannus and Oedipus at Colonus, the tragic trajectory moves from Mount Cithaeron, a site of abandonment and opaque necessity, to the sacred grove at Colonus, where prolonged suffering enables a transformed relation to place, law, and divine power. Taken together, these plays suggest that the polis is never fully self-sufficient: civic order endures only through engagement with what it cannot master or expel, and spatial orientation is inseparable from ethical choice.

The business ethics field contains a number of explanations for the imagination's influence on decision-making. This has benefited moral theorizing because approaches that utilize the imagination tend to acknowledge important biological and psychological forces that influence the way we understand situations, develop strategies for problem-solving, and choose courses of action. But, I argue, the broad range of approaches has also served as an obstacle to theory development in the field. Given the variety of theoretical and disciplinary approaches, coupled with the diversity of applications, it would be fair to judge the current state of theory as fractured. To bring focus to theory development, this conceptual study of the moral imagination is grounded in the work of one discipline, one theorist, one text: Plato's Republic. The primary outcome of this study is the demonstration of the conditions under which the imagination serves to augment and support rationality rather than serving as an impediment. The systematic nature of Plato's theory aids in the formation of more coherent conceptual grounding than currently available in the field. A final contribution of this study is the positioning of Plato as a proper beginning or foundation to any further theory development in the moral imagination.

Local community participation in the revival of ancient theatres as venues in Greece shaped the dynamics of the cultural reception of inter-war performances at Delphi and Epidaurus. Here I analyse local involvement within and beyond the theatrical context of the Delphic Festivals, as well as the long-standing identification of the village of Ligourio with the theatre of Epidaurus. These relationships reflect distinctive dimensions of the clash between community-led and institutional archaeology, which dominated national discourse on authenticity and identity. At the same time, the prospects of economic development through tourism in such remote areas encouraged local receptiveness to the revival of ancient theatres.

Western musical practices have been wedded to 'theory', in particular philosophy, since Classical Antiquity. Studying the connection can shed light on both. The notion of phantasia (to use the Greek form of the term) ofers a fascinating case study. Derived from phainesthai, 'to appear', phantasia was originally a technical term of classical Greek epistemology (Plato, Aristotle), refned through distinction in Late Antiquity (Augustine). Medieval music theorists then applied the latter version to imagined sounds. During the Renaissance, the notion was further developed to designate practices of musical improvisation. These then crystallized into compositions; from the 16th century on, fantasia, fantasy, Phantasie has turned into the name of a musical genre. In that genre, the long-winded transformation from (and of) epistemology into music has left just a trace of the former - but a trace that has endured over two-thousand years and has even branched out east- and southwards (Turkiye, Arabia, India) is still something. Keywords: Phantasia, fantasy, imagination, image, epistemology, music, appearance, invention, improvisation, style, genre, freedom, the picturesque, takhyil, khyal

Diaries have been generally understood as “windows” on sense-making processes when studying life ruptures. In this article, we draw on Michel Foucault’s conceptualization of self-writing as a “technology of the self” and on sociocultural psychology to propose that diaries are not “windows” but technologies that aid in the sense-making. Concretely, we analyzed three non-exhaustive and non-exclusive uses of diary writing in times of vulnerability: (1) imagination of the future and preparation to encounter difficulties; (2) distancing from one’s own experience; and (3) creating personal commitments. Our longitudinal data comprised three public online diaries written over more than twenty years, belonging to three anonymous individuals selected from a database of more than 400 diaries. We analyzed these three diaries by iterating between qualitative and quantitative analysis. We conclude that: (1) beyond their expressive dimension, diaries are technologies that support the sense-making process, but not without difficulties; (2) diaries form a self-generated space for dialogue with oneself in which the diarist also becomes aware of the social nature of her life story; (3) diaries are not only technologies for the Socratic “know thyself” but also technologies to work on oneself, especially in terms of the personal perspective on the past or the future; and (4) the practice of diary writing goes beyond sense-making towards personal development and the desire to transform one’s life trajectory.