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Despite its enduring strength, the Roman tradition has become unreadable in the twenty-first century. Conventional civil war tropes, however, are consistent and clear. While a narrative about citizen armies clashing against each other on the battlefield accords with the Latin concept – civil war derives from bellum civile – Roman literature figures civil discord as a matter of the heart. Fratricide, suicide, rape, rent marriages, incest, falling in love with the enemy all speak to the violence of same on same that makes civil war not just a matter of formal warfare, but a symptom of the collapse of the social bond. Although the protagonists in civil war narratives are male, the women they love or betray threaten to take over their stories.
Vergil’s ambivalence toward the Augustan renewal sets the stage. His overt celebration of an end to civil war and a new age of imperial expansion, which will direct Roman militarism outward, runs counter to the metaphorical register of both the Georgics and the Aeneid. Rome’s history, from the beginning, into the future, is figured as a struggle, only ever partially successful, to contain internal violence. The tension between his integrative and disintegrative gestures is formative for the Roman tradition.
Can civil war ever be overcome? Can a better order come into being? This book explores how the Roman civil wars of the first century BCE laid the template for addressing perennially urgent questions. The Roman Republic's collapse and Augustus' new Empire have remained ideological battlegrounds to this day. Integrative and disintegrative readings begun in antiquity (Vergil and Lucan) have left their mark on answers given by Christians (Augustine), secular republicans (Victor Hugo), and disillusioned satirists (Michel Houellebecq) alike. France's self-understanding as a new Rome – republican during the Revolution, imperial under successive Napoleons – makes it a special case in the Roman tradition. The same story returns repeatedly. A golden age of restoration glimmers on the horizon, but comes in the guise of a decadent, oriental empire that reintroduces and exposes everything already wrong under the defunct republic. Central to the price of social order is patriarchy's need to subjugate women.
Jorge Luis Borges (1899–1986) is Argentina's most celebrated author. This volume brings together for the first time the numerous contexts in which he lived and worked; from the history of the Borges family and that of modern Argentina, through two world wars, to events including the Cuban Revolution, military dictatorship, and the Falklands War. Borges' distinctive responses to the Western tradition, Cervantes and Shakespeare, Kafka, and the European avant garde are explored, along with his appraisals of Sarmiento, gauchesque literature and other strands of the Argentine cultural tradition. Borges' polemical stance on Catholic integralism in early twentieth-century Argentina is accounted for, whilst chapters on Buddhism, Judaism and landmarks of Persian literature illustrate Borges's engagement with the East. Finally, his legacy is visible in the literatures of the Americas, in European countries such as Italy and Portugal, and in the novels of J. M. Coetzee, representing the Global South.
The exegesis of the primitive Christian Church was a direct and unselfconscious continuation of the type of exegesis practised by ancient Judaism in its later period. The discovery of the Qumran literature has opened to another type of Jewish exegesis, the list of proof-texts. The greater part of Christian exegesis for a hundred and fifty years after the resurrection is of course exegesis of the Old Testament. One of the most important new features in all Christian exegesis from the end of the second century onwards is the acceptance by the Church of the Fourth Gospel as fully authoritative. The Western tradition of exegesis showed its conservatism and caution, however, in another direction, and that is in its treatment of eschatology. The Christian gospel was being transposed from a basically Jewish frame of reference and form to a basically Greek frame of reference.
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