Don DeLillo's work is known for addressing certain topics in depth; among these are television and consumerism. Most articles focus their attention on White Noise; however, if one reads pretty much any work by DeLillo, mass media – newspapers, radio, television, film, the internet, in addition to the mass consumption and information overload that comes with them – will be present either as a major thematic concern or a steady, omniscient buzz in the background. For the handful of texts in which it is not, particularly those of the twenty-first century, their characters often retreat to almost uninhabited and occasionally downright inhospitable settings, making the near absence of technology all the more palpable. Written before the release of The Silence (2020), this chapter demonstrates how DeLillo’s body of work – from Americana (1970) to Zero K (2016) – documents how mass media since the mid-twentieth century has helped shape individual identity, culture, and history in the USA, as well as anticipating some of the dangers mass media man poses to contemporary society.

As an anatomist of socially inculcated identities, DeLillo deploys a recurring motif of automobility, which helps to dramatize and often satirize some common white American male inclinations. Propelled by a sense of something missing in their routinely plotted lives, DeLillo’s protagonists often lurch into escape mode in an archetypal white American male way, by jumping in a car and hitting the road. However, their clichéd and encapsulating choice of vehicular transport itself signals how difficult it can be to escape an identity largely formed by negation, that is, by white masculinity’s self-defining exploitation of others. Given the conceptual emptiness that DeLillo finds at the heart of white American male identity, pursuits of a seemingly more genuine self usually result in such protagonists driving themselves right back to where they more or less began.

This chapter assess the philosophical foundation for Cicero’s views on human social relationships and community in the Roman Republic. Starting from De officiis 1.153, I argue that such a foundation is provided by the specifically Stoic notion of the community of gods and human beings, and of human beings as sharing rationality. The De officiis is then assessed on the basis of Cicero’s emphasis on the social aspect of virtue. The remainder of the chapter traces this same theme throughout Cicero’s theoretical writings (including his works on rhetoric), first in the earlier De inventione, De legibus, and De republica, and second in the De finibus and the Tusculanae Disputationes. Hence the commitment to this Stoic foundation for sociability is a constant in Cicero’s oeuvre.

This chapter traces a genealogy of pneumatic cosmology, covering the Pythagoreans of the fifth century BCE, the Stoics of the third and second centuries BCE, the Jews writing in Alexandria in the first century BCE and the Christians of the first century CE. Starting from the early Pythagoreans, ‘breath’ and ‘breathing’ function to draw analogies between cosmogony and anthropogony – a notion ultimately rejected by Plato in the Timaeus and Aristotle in his cosmological works, but taken up by the Posidonius and expanded into a rich and challenging corporeal metaphysics. Similarly, the Post-Hellenistic philosopher and biblical exegete Philo of Alexandria approaches the cosmogony and anthropogony described in Genesis (1:1-3 and 1:7) through Platonist-Stoic philosophy, in his attempt to provide a philosophically rigorous explanation for why Moses employed certain terms or phrases when writing his book of creation. Finally, the chapter sees a determined shift in the direction of rejecting pneumatic cosmology for a revised pneumatic anthropogony in the writings of the New Testament: by appeal to the ‘Holy Spirit’ (πνεῦμα ἅγιον), early Christians effectively adapted the Stoic metaphysics of ‘breath’, with its notions of divine intelligence and bonding, to the ecclesiastical project of building a Christian community conceived of as the ‘body of Christ’.