Religion

The book presents the author's latest research on ancient perceptions of time; it centres on medical discussions, especially of the doctor-philosopher Galen, while also contextualizing his work within Graeco-Roman evidence and discussions – archaeological, medical, technological, philosophical, literary – more broadly. The focus is on questions of medical or experiential significance: life cycles, disease cycles, daily regimes for mind and body, clinical assessment, including the vital area of diagnosis through the pulse, technologies of time measurement. But the philosophical background is also examined: questions of the nature and definition of time and its relationship to space and motion. Galen offers original contributions in all these areas, at the same time as shedding important light on both contemporary attitudes and previous discussions.

The book thus offers an accessible and vivid overview of key issues in ancient time perception and awareness, while also offering the first in-depth exploration of the insights that the Galenic texts add to this picture.

Five thematic chapters – Time Measurement, Year and Life Cycles, Biography, Medical Cycles – consider a wide range of evidence and of recent scholarship, while highlighting the contribution of medical texts.

The enigmatic relation between religion and science still presents a challenge to European societies and to ideas about what it means to be ‘modern.’ This book argues that European secularism, rather than pushing back religious truth claims, in fact has been religiously productive itself. The institutional establishment of new disciplines in the nineteenth century, such as religious studies, anthropology, psychology, classical studies, and the study of various religious traditions, led to a professionalization of knowledge about religion that in turn attributed new meanings to religion. This attribution of meaning resulted in the emergence of new religious identities and practices. In a dynamic that is closely linked to this discursive change, the natural sciences adopted religious and metaphysical claims and integrated them in their framework of meaning, resulting in a special form of scientific religiosity that has gained much influence in the twentieth century. Applying methods that come from historical discourse analysis, the book demonstrates that religious semantics have been reconfigured in the secular sciences. Ultimately, the scientification of religion perpetuated religious truth claims under conditions of secularism.

This study raises that difficult and complicated question on a broad front, taking into account the expressions and attitudes of a wide variety of Greek, Roman, Jewish, and early Christian sources, including Herodotus, Polybius, Cicero, Philo, and Paul. It approaches the topic of ethnicity through the lenses of the ancients themselves rather than through the imposition of modern categories, labels, and frameworks. A central issue guides the course of the work: did ancient writers reflect upon collective identity as determined by common origins and lineage or by shared traditions and culture?

Virtually from its redaction about the sixth century A.D., the Babylonian Talmud became the rabbinic document par excellence. Through its lens almost all previous canonical rabbinic tradition was refracted. Study and mastery of the Talmud marked one as a rabbi, a “master.” This book examines the character, use and social meaning of the formalized rhetoric which pervades the Babylonian Talmud. It explores, first, how the editors of the Talmud employ a consistent and highly laconic code of formalized linguistic terms and literary patterns to create the Talmud’s (renowned) dialectical, analytic “essays.” Second, the work considers the social meanings implicitly communicated by the use of this rhetoric, which not only provided an authoritative model for modes of thought and for treatment of earlier authoritative Judaic tradition, but also reflected, reinforced or helped engender new social definitions.
Through comparison of the Talmud’s rhetoric with that of other, earlier rabbinic documents and by placing the editing of the Talmud against the backdrop of the social and political situation of Rabbinism in the Late Persian Empire, the book relates the Talmud’s creation and promulgation to a major shift in Rabbinism’s understanding of the social role, “rabbi,” and to the emergence and ascendancy of the talmudic academy (the Yeshiva) as the primary institution of Rabbinism toward the end of Late Antiquity. In its agenda, and methodological and theoretical perspectives, The Rhetoric of the Babylonian Talmud brings together the insights and tools of historical, literary and rhetorical analysis of the New Testament and of early rabbinic literature, on the one hand, and the sociological and anthropological study of religion, on the other.

Apuleius’ Metamorphoses is probably best known as the literary source for the myth of Eros and Psyche and as a primary source of information about mystery religions in the ancient world.
There is another realm of the Metamorphoses which has, until now, received relatively little attention — namely, the many dreams found within it. The Religious Dreamworld of Apuleius’ Metamorphoses offers an engaging portrait of the second-century dreamworld. Recognizing the centrality of the religious function and spiritual interpretation of dreams, this book illustrates their vital importance in the ancient world and the wide variety of meanings attributed to them.
James Gollnick draws deeply from historical and psychological studies and provides a historical background on the current interest in the role of dreams in psychological and spiritual transformation.
This study of Apuleius’ Metamorphoses adds to an appreciation of Apuleius the dreamer and the second-century dreamworld in which he lived and wrote.