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Theseus thus provides a concrete example of the paradoxical observation that memory depends on the ability to forget Early in the Imperial era, the emphasis of religious discourse was placed on religious knowledge rather than the status of religious personnel , and this emphasis on knowledge raises immediately the question of who controls knowledge and so wields its power.

Changes also were wrought on Roman ritual observances. These changes, Orlin argues, encouraged a collective forgetting of Republican Rome including its social structures and established the emperor and his family at the heart not just of Roman memory but also Roman identity. As a result, memory imagined apprehension of the past is juxtaposed against experience sensory apprehension of the present , while history sensory apprehension of the past is juxtaposed against fantasy imagined apprehension of the present.

Whatever reservations we may continue to harbor, this model intrigues because it refuses to force a rigid distinction between memory and history as modes of apprehending the past.


Marcius Tremulus. These honors, expressed through public inscriptions and statuary but also other forms of material presence, interact with each other through conspicuous location, movement, and invocation as myth and history in text and performance.

Roman Pagan Life and Worship

Second, Sulla utterly obliterated the memory of his rival, C. Ng argues, contrary to contemporary emphases on monuments as material sites of memory, that Dio Chrysostom views statues as private commemorative and public honorific functions. John Kloppenborg takes the volume in a very different direction with his engagement of conservative appeals to memory and oral tradition in historical Jesus scholarship.

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Jodi Magness turns her attention to the claim that certain details in the Gospel of John reflect actual history. Even so, the historical results of her essay seem unfortunately languid.

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Despite the clarity with which Moreland presents the function of Peter-in-Rome memories, his analysis unfortunately severs second-century Christian discourse from any connection to the actual history of Roman Christianity. The authors acknowledge but do not discuss in detail the irreducibly social nature of memory even at the level of the brain. Taken in its entirety, this collection of essays brings together a broad and varied cadre with a hat-tip to Halbwachs of perspectives on memory, the Roman past, and the emergence of Christianity. Click OK to close the Options popup. Refresh your browser page to run scripts and reload content.

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Under the header JavaScript select the following radio button: Allow all sites to run JavaScript recommended. Prices and offers may vary in store. What and how do people remember? Who controls the process of what we call cultural or social memory?

  • "Memory as Motive in Tacitus" | Department of Classics | University of Washington.
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  • What is forgotten and why? People's memories are not the same as history written in retrospect; they are malleable and an ongoing process of construction and reconstruction. Ancient Romeprovided much of the cultural framework for early Christianity, and in both the role of memory was pervasive.

    Memory in Ancient Rome and Early Christianity presents perspectives from an international and interdisciplinary range of contributors on the literature, history, archaeology, and religion ofa major world civilization, based on an informed engagement with important concepts and issues in memory studies. Moving beyond terms such as "collective", "social", and "cultural memory" as standard tropes, the volume offers a selective exploration of the wealth of topics which comprise memorystudies, and also features a contribution from a leading neuroscientist on the actual workings of the human memory.

    It is an importamt resource for anyone interested in Roman antiquity, the beginnings of Christianity, and the role of memory in history. About The Author.