scholarly journals CHRISTIANOS AD LEONEM. ΟΙ ΔΙΩΓΜΟΙ ΤΩΝ ΧΡΙΣΤΙΑΝΩΝ ΚΑΙ ΟΙ ΕΠΙΛΟΓΕΣ ΤΟΥΣ. Η ΠΕΡΙΠΤΩΣΗ ΤΗΣ ΠΕΡΠΕΤΟΥΑΣ

Μνήμων ◽  
2004 ◽  
Vol 26 ◽  
pp. 201
Author(s):  
ΔΕΣΠΟΙΝΑ ΙΩΣΗΦ
Keyword(s):  
Roman Empire ◽  
Social Order ◽  
Role Model ◽  
Fifth Century ◽  
Prison Life ◽  
Church Hierarchy ◽  
The Social ◽  
Roman People ◽  
Newly Married ◽  
National Significance

<p>Despina Iosif, «Christianos ad Leonem». The Case of Perpetua</p> <p>Two Greek editions of the diary of Perpetua have recently appeared, one by Polymnia Athanassiadi and the other by Thanassis Georgiadis, both bound to attract attention. Perpetua lived at Thuburbo Minus, west of Carthage in North Africa. She was an upper class, well-educated Roman citizen, twenty-two years of age, newly married and mother of a baby boy, who converted to Christianity and chose martyrdom instead of sacrificing to the traditional gods of the Roman Empire. Her decision was interpreted as an insult to the gods and the emperors, and a direct challenge to the established order and resulted in her being sentenced to death to the beasts of the arena in Carthage in 203 CE. It was a well-established Roman belief that the traditional gods offered military victories, stability, prosperity and grandeur to the Roman people. In return and to secure the continuation of this benevolence, the Roman people carried certain strictly defined rites in honour of their gods. Pagan religion was less a matter of personal devotion than of national significance. The Christians despised the traditional gods, declaring that they did not exist or that they were malevolent demons and neglected or obstructed the traditional religious rites. This conduct disrupted the agreement the Romans had made with their gods and made the empire vulnerable. From the second century on, natural disasters were being attributed to the wrath of gods as a result of the Christian atheism and the hatred Christians allegedly had for the world. It is extremely fortunate that Perpetua's diary, which she kept while in prison awaiting her death, has survived. It is a bold, vivid and honest account of her prison life, her dreams and the hopeless efforts of her father to persuade her to conform and sacrifice. The fact that the text praised prophesy and placed martyrs above the established church hierarchy led scholars to believe that is was a Montanist product. Fourth and fifth century bishops felt uncomfortable with Perpetua's diary and surrounded it with homiletic commentaries. Instead of letting the text speak directly to the community of the faithful, they guided the understanding of words, subtly changing its messages, and controlled its dissemination. They made Perpetua less appealing as a role model and less threatening to the social order. The impression and fascination her diary exerted, however, remain unchanged.</p>

Pelagius and the End of Roman Rule in Britain

1960 ◽  
Vol 50 (1-2) ◽  
pp. 21-36 ◽  
Author(s):  
J. N. L. Myres
Keyword(s):  
Roman Empire ◽  
External Pressure ◽  
Fifth Century ◽  
English History ◽  
Christian Doctrine ◽  
Creative Achievement ◽  
The Social ◽  
Intimate Knowledge ◽  
Political Conditions ◽  
Continuous Narrative

The circumstances in which Roman rule over Britain came to an end have always been something of a puzzle to historians. There is of course no contemporary record giving a continuous narrative of the relevant events, and the few brief notices in ancient sources about British affairs in the first two decades of the fifth century come from writers of various dates and degrees of authority, none of whom seems to have had any first-hand knowledge of what took place. It is, therefore, hardly surprising that what they say should be subject to wide differences of interpretation, differences all the wider because some of the interpreters have been viewing the events from the standpoint of later English history and without an intimate knowledge of the Roman Empire in the fifth century. And it must further be admitted that, among scholars familiar with the conditions of this age, there has been something of a gap between those concerned with matters of history, whether political, administrative, social, or economic, and those concerned with thought and opinion, and primarily, of course, as theologians with the development of Christian doctrine in the great age of Ambrose, Jerome, and Augustine. It is easy for theologians to forget that the immense creative achievement of these thinkers was carried out at a time when the foundations of the society they knew were collapsing under external pressure and internal strain, and it is easy for historians to forget that a society riddled with corruption and precariously held together by the barbarous methods of a repressive tyranny was yet the seed-bed for an extraordinary flowering of the human spirit. It is difficult for either to remember that the forms which that flowering took and the imagery within which it found expression inevitably reflected the social and political conditions, the legal and judicial practices, familiar to those who gave it birth.

Family

2016 ◽  
Author(s):  
Suzanne Dixon
Keyword(s):  
Roman Empire ◽  
Ethnic Diversity ◽  
Power Relations ◽  
Family Relations ◽  
Fifth Century ◽  
Sixth Century ◽  
Roman Law ◽  
The Social ◽  
The Family ◽  
Male Line

The Roman family was defined at law as a unit controlled by the all-powerful pater familias, its membership determined by relationship through the male line (agnatio). Both formal law and family relations altered between the fifth-century-BC XII Tables and the sixth-century-AD legal compilations ordered by the Eastern Emperor Justinian. In particular, Christianity and married women’s developing capacity to acquire and transmit property drove significant changes in power relations within the family. Scholarly perspectives on Roman law and the Roman family have also changed to take into account the religious and ethnic diversity of the Roman Empire and the social realities behind the rigid legal categories of the law. This chapter surveys these strands of scholarship.

scholarly journals Self-Education and Late-Learners in  The Attic Nights of Aulus Gellius

2021 ◽  
Author(s):  
◽  
Joe Sheppard
Keyword(s):  
Roman Empire ◽  
Social Mobility ◽  
Social Order ◽  
Formal Education ◽  
Social Structures ◽  
Cultural Perspective ◽  
Aulus Gellius ◽  
The Social ◽  
Simple Definition

<p>This thesis was motivated by expressions of self-education during the early Roman Empire, an unusual topic that has never before been studied in detail. The elite cultural perspective nearly always ensured that Latin authors presented the topos of self-education as a case of social embarrassment or status dissonance that needed to be resolved, with these so-called autodidacts characterised as intellectual arrivistes. But the material remains written by self-educated men and women are expressed in more personal terms, complicating any simple definition and hinting at another side. The first half of this thesis builds a theory of self-education by outlining the social structures that contributed to the phenomenon and by investigating the means and the motivation likely for the successful and practical-minded autodidact. This framework is influenced by Pierre Bourdieu, whose work on culture, class, and education integrated similar concerns within a theory of habitus. As with other alternatives to the conventional upbringing of the educated classes, attempts at self-education were inevitable but ultimately futile. An autodidact by definition missed out on the manners, gestures, and morals that came with the formal education and daily inculcation supplied by the traditional Roman household. In most instances it is unlikely that education could ever have contributed to social mobility. The latter half of this thesis treats Gellius's Attic Nights as a case study of self-education on two levels. A self-consciously recherche miscellany, the Nights at once encourages respectable gentlemen to improve themselves with a short-cut to culture, yet also humiliates any socially marginal figures attempting to educate themselves. This process reproduces the social order by undermining the integrity of any rivals to the elite cultural model while at the same time lionising the author and members of his circle as intellectual 'vigilantes'.</p>

scholarly journals Self-Education and Late-Learners in  The Attic Nights of Aulus Gellius

2021 ◽  
Author(s):  
◽  
Joe Sheppard
Keyword(s):  
Roman Empire ◽  
Social Mobility ◽  
Social Order ◽  
Formal Education ◽  
Social Structures ◽  
Cultural Perspective ◽  
Aulus Gellius ◽  
The Social ◽  
Simple Definition

<p>This thesis was motivated by expressions of self-education during the early Roman Empire, an unusual topic that has never before been studied in detail. The elite cultural perspective nearly always ensured that Latin authors presented the topos of self-education as a case of social embarrassment or status dissonance that needed to be resolved, with these so-called autodidacts characterised as intellectual arrivistes. But the material remains written by self-educated men and women are expressed in more personal terms, complicating any simple definition and hinting at another side. The first half of this thesis builds a theory of self-education by outlining the social structures that contributed to the phenomenon and by investigating the means and the motivation likely for the successful and practical-minded autodidact. This framework is influenced by Pierre Bourdieu, whose work on culture, class, and education integrated similar concerns within a theory of habitus. As with other alternatives to the conventional upbringing of the educated classes, attempts at self-education were inevitable but ultimately futile. An autodidact by definition missed out on the manners, gestures, and morals that came with the formal education and daily inculcation supplied by the traditional Roman household. In most instances it is unlikely that education could ever have contributed to social mobility. The latter half of this thesis treats Gellius's Attic Nights as a case study of self-education on two levels. A self-consciously recherche miscellany, the Nights at once encourages respectable gentlemen to improve themselves with a short-cut to culture, yet also humiliates any socially marginal figures attempting to educate themselves. This process reproduces the social order by undermining the integrity of any rivals to the elite cultural model while at the same time lionising the author and members of his circle as intellectual 'vigilantes'.</p>

scholarly journals PENTINGNYA KONSEPSI PENDIDIKAN MULTIKULTURAL DI SEKOLAH PASCA KONFLIK SOSIAL DI TERNATE

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Umar M Sadjim
Keyword(s):  
Multicultural Education ◽  
Social Order ◽  
Role Model ◽  
Formal Education ◽  
Hidden Curriculum ◽  
Social Conflict ◽  
Positive Contribution ◽  
The People ◽  
The Social ◽  
Universal Values

Pendidikan Multikultural yang selalu mengedepankan budaya dan nilai-nilai universal pasca konflik sosial di sekolah, diharapkan sebagai suatu upaya untuk membangun tatanan kehidupan yang lebih harmoni, yang dilandasi rasa saling hormat menghormati, mengakui keragaman dan mengedepankan asas kemanusiaan dan keadilan sosial, terutama di lingkungan pendidikan atau sekolah. Melalui berbagai mata pelajaran yang diajarkan di kelas. Guru sebagai hidden curriculum, merupakan instrumen penting yang mendorong pengembangan budaya sekolah. Karena perilakunya dapat menjadi contoh dan teladan bagi siswa. Pelaksanaan pembelajaran guru dikelas perlu penekanannya pada budaya berfikir kritis siswa, kemampuan kerja sama, serta keterampilan dalam mengambil keputusan. Untuk itulah pendidikan multikultural merupakan suatu konstribusi positif untuk warga bangsa ini khususnya di kota Ternate pasca konflik sosial. Di lembaga pendidikan formal, khususnya di sekolah perlu ditanamkan sikap dan semangat kebersamaan dan hubungan kesetaraan yang harmoni.Kata kunci: Multikultural, nilai budaya daerah, konflik sosial THE IMPORTANCE OF MULTICULTURAL EDUCATION IN SCHOOL OF POST SOCIAL CONFLICT IN TERNATEAbstract           Multicultural education in schools that puts emphasis on culture and universal values following the social conflicts is expected to represent an attempt to create a more harmonious social order, which is based on mutual respect, acknowledgement of diversity, and humanitarian principles as well as social justice, especially in the educational setting or schools. Through a variety of subjects taught in the classroom, the teachers as the hidden curriculum constitute important instruments that encourage the development of school culture since their behavior can be an example and role model for students. Teachers’ instructional efforts in classrooms need to emphasize critical thinking, cooperative, and decision-making skills on their students..For that reason, multicultural education represents a positive contribution to the people of this nation, especially those living in post-social conflict Ternate city.    In formal education institutions, mainly formal schools, it is a necessary to cultivate attitude and spirit of togetherness and a harmonious mutual relathionship. Keywords: Multicultural, local cultures, social conflict.

scholarly journals PENTINGNYA KONSEPSI PENDIDIKAN MULTIKULTURAL DI SEKOLAH PASCA KONFLIK SOSIAL DI TERNATE

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Umar M Sadjim
Keyword(s):  
Multicultural Education ◽  
Social Order ◽  
Role Model ◽  
Formal Education ◽  
Hidden Curriculum ◽  
Social Conflict ◽  
Positive Contribution ◽  
The People ◽  
The Social ◽  
Universal Values

Pendidikan Multikultural yang selalu mengedepankan budaya dan nilai-nilai universal pasca konflik sosial di sekolah, diharapkan sebagai suatu upaya untuk membangun tatanan kehidupan yang lebih harmoni, yang dilandasi rasa saling hormat menghormati, mengakui keragaman dan mengedepankan asas kemanusiaan dan keadilan sosial, terutama di lingkungan pendidikan atau sekolah. Melalui berbagai mata pelajaran yang diajarkan di kelas. Guru sebagai hidden curriculum, merupakan instrumen penting yang mendorong pengembangan budaya sekolah. Karena perilakunya dapat menjadi contoh dan teladan bagi siswa. Pelaksanaan pembelajaran guru dikelas perlu penekanannya pada budaya berfikir kritis siswa, kemampuan kerja sama, serta keterampilan dalam mengambil keputusan. Untuk itulah pendidikan multikultural merupakan suatu konstribusi positif untuk warga bangsa ini khususnya di kota Ternate pasca konflik sosial. Di lembaga pendidikan formal, khususnya di sekolah perlu ditanamkan sikap dan semangat kebersamaan dan hubungan kesetaraan yang harmoni.Kata kunci: Multikultural, nilai budaya daerah, konflik sosial THE IMPORTANCE OF MULTICULTURAL EDUCATION IN SCHOOL OF POST SOCIAL CONFLICT IN TERNATEAbstract           Multicultural education in schools that puts emphasis on culture and universal values following the social conflicts is expected to represent an attempt to create a more harmonious social order, which is based on mutual respect, acknowledgement of diversity, and humanitarian principles as well as social justice, especially in the educational setting or schools. Through a variety of subjects taught in the classroom, the teachers as the hidden curriculum constitute important instruments that encourage the development of school culture since their behavior can be an example and role model for students. Teachers’ instructional efforts in classrooms need to emphasize critical thinking, cooperative, and decision-making skills on their students..For that reason, multicultural education represents a positive contribution to the people of this nation, especially those living in post-social conflict Ternate city.    In formal education institutions, mainly formal schools, it is a necessary to cultivate attitude and spirit of togetherness and a harmonious mutual relathionship. Keywords: Multicultural, local cultures, social conflict.

The “aetiology” of tragedy in the Oresteia

1994 ◽  
Vol 39 ◽  
pp. 169-180
Author(s):  
Peter Wilson ◽  
Oliver Taplin
Keyword(s):  
Social Order ◽  
Ancient Greece ◽  
Fifth Century ◽  
Political Order ◽  
Political Life ◽  
The Social ◽  
Present Thesis

‘The modes of music are never disturbed without disturbance of the most fundamental political and social nomoi’. This dictum of the influential fifth-century musical theorist Damon, friend and adviser of Perikles, reflects the deep-seated relation that was felt to exist between the modes of music and the fundamental conventions governing social and political life in ancient Greece. This relation deserves much further exploration. Our present thesis is that elaborate linguistic and semantic play between the registers of the musical and the social order is to be found in the Oresteia far more than in any other surviving work. It is, perhaps, not surprising that in this trilogy, where the claims of conflicting nomoi are powerfully dramatised, the musical order is also exploited in complex and subtle ways to reflect upon the social and political order; and that disruptions or distortions in the social order find their counterpart in the musical order. Though some have noted the operation of this interpenetration of registers, it has not been studied in the depth it deserves.

The Social Order Yields to Functional Analysis

1958 ◽  
Vol 3 (6) ◽  
pp. 158-160
Author(s):  
LAWRENCE SCHLESINGER
Keyword(s):  
Functional Analysis ◽  
Social Order ◽  
The Social

Sex and the Social Order.

1946 ◽  
Author(s):  
Georgene H. Seward
Keyword(s):  
Social Order ◽  
The Social

George Hoggart Toulmin: politics and geology

1978 ◽  
Vol 8 (4) ◽  
pp. 481-481
Author(s):  
ROY PORTER
Keyword(s):  
French Revolution ◽  
Social Order ◽  
Lower Class ◽  
Great Distance ◽  
The Earth ◽  
Christian View ◽  
The Social ◽  
French Enlightenment ◽  
Political Conservatism ◽  
History Of

The physician George Hoggart Toulmin (1754–1817) propounded his theory of the Earth in a number of works beginning with The antiquity and duration of the world (1780) and ending with his The eternity of the universe (1789). It bore many resemblances to James Hutton's "Theory of the Earth" (1788) in stressing the uniformity of Nature, the gradual destruction and recreation of the continents and the unfathomable age of the Earth. In Toulmin's view, the progress of the proper theory of the Earth and of political advancement were inseparable from each other. For he analysed the commonly accepted geological ideas of his day (which postulated that the Earth had been created at no great distance of time by God; that God had intervened in Earth history on occasions like the Deluge to punish man; and that all Nature had been fabricated by God to serve man) and argued they were symptomatic of a society trapped in ignorance and superstition, and held down by priestcraft and political tyranny. In this respect he shared the outlook of the more radical figures of the French Enlightenment such as Helvétius and the Baron d'Holbach. He believed that the advance of freedom and knowledge would bring about improved understanding of the history and nature of the Earth, as a consequence of which Man would better understand the terms of his own existence, and learn to live in peace, harmony and civilization. Yet Toulmin's hopes were tempered by his naturalistic view of the history of the Earth and of Man. For Time destroyed everything — continents and civilizations. The fundamental law of things was cyclicality not progress. This latent political conservatism and pessimism became explicit in Toulmin's volume of verse, Illustration of affection, published posthumously in 1819. In those poems he signalled his disapproval of the French Revolution and of Napoleonic imperialism. He now argued that all was for the best in the social order, and he abandoned his own earlier atheistic religious radicalism, now subscribing to a more Christian view of God. Toulmin's earlier geological views had run into considerable opposition from orthodox religious elements. They were largely ignored by the geological community in late eighteenth and early nineteenth century Britain, but were revived and reprinted by lower class radicals such as Richard Carlile. This paper is to be published in the American journal, The Journal for the History of Ideas in 1978 (in press).

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