Dear all,
Hist 105 midterm makeup exam will be held this Friday, Nov. 28, at 17:00 in New Hall 403.
Please email Melek Cevahiroglu if you have any questions regarding the exam.
27 Kasım 2008 Perşembe
5th MOVIE
'Crusades: Terry Jones Tells the Dramatic Story of Battle for Holy Land' will be screened
on November 28, 2008, on Friday,
at 17:00 in GKM Ayhan Sahenk Hall.
If you miss this screening, you may also borrow the film from the Mithat Alam Film Center
on November 28, 2008, on Friday,
at 17:00 in GKM Ayhan Sahenk Hall.
If you miss this screening, you may also borrow the film from the Mithat Alam Film Center
24 Kasım 2008 Pazartesi
21/11/08- Decline of Byzantine Empire
THE BYZANTINE EMPIRE (303- 1453)
Outline (Lecture-4)
Decline of Byzantine
1.New external challenges in the mid-11th century: Normans and Seljuks
2.Rise of the crusading movement
3.The Fourth Crusade and the Latin capture ofConstantinople (1203/4)
4.Restoration of Constantinople to Byzantine rule (1261)
5.Byzantium
6.The fall ofConstantinople (1453)
7.Concluding remarks
Outline (Lecture-4)
Decline of Byzantine
1.New external challenges in the mid-11th century: Normans and Seljuks
2.Rise of the crusading movement
3.The Fourth Crusade and the Latin capture of
4.Restoration of Constantinople to Byzantine rule (1261)
5.
6.The fall of
7.Concluding remarks
Vocabulary and Dates (Lecture-4)
Komnenian dynasty (1081-1185)
pronoia
Norman capture of
Emperor Alexios I Komnenos (r. 1081-1118)
First Crusade (1095-1098) / Pope Urban II
Anna Komnena’s Alexiad
Fourth Crusade (1203/4)
Latin Empire of
Emperor Michael VIII Palaiologos (r. 1261-1282)
Palaiologan dynasty (1261-1453)
Emperor Manuel II Palaiologos (1391-1425)
Monastery of Chora (Kariye) / Theodore Metochites
Gennadios Scholarios, Greek Orthodox Patriarch under Mehmed II
20 Kasım 2008 Perşembe
17/11/08- From the Iconoclastic Controversy to the Great Schism: Christianity Divides
THE BYZANTINE EMPIRE (330-1453)
Outline (Lecture 3)
From the Iconoclastic Controversy to the Great Schism: Christianity Divides
-Period of Iconoclasm (726-843)
2-Conflicts with the Papacy:
- Pope’s coronation of Charlemagne as “Roman Emperor” (800)
- The Great Schism (1054)
3-The Macedonian dynasty (867-1059):
- Military victories (esp. against Arabs & Bulgars)
- Conversion of Russia and Serbia to Orthodox Christianity
- Growing power of the landowning military aristocracy, etc.
Vocabulary & Dates (Lecture 3)
Iconoclasm (726-843)
Emperor Leo III (r. 717-741)
icon / idolatry / iconoclast vs. iconodule (=iconophile)
Franks
Coronation of Charlemagne as Roman Emperor by Pope Leo III (800)
Great Schism (1054)
Macedonian dynasty (867-1059)
Emperor Basil II Bulgaroktonos (“Bulgar-slayer”)(r. 976-1025)
Baptism of Prince Vladimir of Kiev (988)
Cyril and Methodius
Outline (Lecture 3)
From the Iconoclastic Controversy to the Great Schism: Christianity Divides
-Period of Iconoclasm (726-843)
2-Conflicts with the Papacy:
- Pope’s coronation of Charlemagne as “Roman Emperor” (800)
- The Great Schism (1054)
3-The Macedonian dynasty (867-1059):
- Military victories (esp. against Arabs & Bulgars)
- Conversion of Russia and Serbia to Orthodox Christianity
- Growing power of the landowning military aristocracy, etc.
Vocabulary & Dates (Lecture 3)
Iconoclasm (726-843)
Emperor Leo III (r. 717-741)
icon / idolatry / iconoclast vs. iconodule (=iconophile)
Franks
Coronation of Charlemagne as Roman Emperor by Pope Leo III (800)
Great Schism (1054)
Macedonian dynasty (867-1059)
Emperor Basil II Bulgaroktonos (“Bulgar-slayer”)(r. 976-1025)
Baptism of Prince Vladimir of Kiev (988)
Cyril and Methodius
16 Kasım 2008 Pazar
2nd ANNOUNCEMENT FOR MIDTERM
Dear all,
The Midterm will be held on November 19, from 17:00 to 18:30 pm. Each student must take the exam in the assigned room. Those students whose names are not on the room list will not be admitted to the exam in that room.
MERYEM NERGİS ABDULAZİZ - PELİN ELİTOK (NH-301)
NURDAN EMANET- MELİSA ÖZÇAKIR (NH-305)
GÖZDE ÖZDEMİR- YASEMİN TURAN (NH- 201)
DERYA TURGUT- HÜSNA ZÜLFİKAR (NH- 203)
The Midterm will be held on November 19, from 17:00 to 18:30 pm. Each student must take the exam in the assigned room. Those students whose names are not on the room list will not be admitted to the exam in that room.
MERYEM NERGİS ABDULAZİZ - PELİN ELİTOK (NH-301)
NURDAN EMANET- MELİSA ÖZÇAKIR (NH-305)
GÖZDE ÖZDEMİR- YASEMİN TURAN (NH- 201)
DERYA TURGUT- HÜSNA ZÜLFİKAR (NH- 203)
17/10/08- Greeks & the Barbarians
GREEKS & BARBARIANS
Cultural Exchange in the Ancient World:
Definition:
Greeks, the peoples that were sharing a common Greek culture, religion and language. As barbarians were defined by the Greeks all the others.
Construction of the identity and meeting with the “other”.
A period of transition:
After the Bronze Age, between the 11th and the 9th centuries B.C., the image of the Eastern Mediterranean world changes dramatically. Great Mycenaean palaces and cities were destroyed and abandoned. In a comparable way the Hittite empire disintegrates progressively after 1180 into smaller “Neo-Hittite” cities-states, big cities are destroyed. This time of changes, in the Greek history has been called “the Dark Ages” by earlier scholarship, considered as a transition to the Archaic and Classical periods. It is believed that the Trojan War, and the destruction of Troy, narrated in Homer’s (ca. 9th-8th c. B.C.) Illiad and Odyssey, are sort of myth-historical records of the events that took place during the Dark Ages around the Aegean. The returning journey of many Greek kings and heroes, after Troy, and their adventures when they passed by or ended up to a foreign land, are regarded as reflecting the beginning of the colonization of the Mediterranean.
In the 7th and 6th centuries B.C. the phenomenon of the Greek colonization reached its peak. Meeting, technical and artistic exchanges, influences, appropriations of people, methods and patterns. Oriental influences in Greek religion and art (pottery and sculpture).
What does the notion of barbarian say about both barbarians and Greeks?
Polarization, cultural identity and otherness:
After the Greco-Persian Wars, in the first half of the 5th century B.C., the word barbarian is often used expressly to mean Persian, with a clear pejorative connotation. Greeks see themselves as superior militarily, politically, and culturally.
However there were important reactions against this polarization:
Herodotus, in the well-known opening sentence of his account of that Persian war, gives the following statements as his reason for writing: “To the end that (...) the works, great and marvellous, which have been produced some by Hellenes and some by Barbarians, may not lose their renown; and especially that the causes may be remembered for which these waged war with one another.” This clearly implies equality: both Hellenes (Greeks) and barbarians are capable of producing "great and marvellous works" and both are worth of being remembered.
Plato also rejected the Greek–barbarian dichotomy as an obvious logical absurdity:
Dividing the world into Greeks and non-Greeks told one nothing about the second group. In Aeschylus’ tragedy ‘Persians’, composed short time after the Greek-Persian war, one can see a strikingly sympathetic view to the troubles of the defeated Persians. The lament of the Persian women, included in the play, may be seen as a remarkable deconstruction of this polarization.
Nevertheless one has to keep in mind that these critical positions did not really reflect the common Greek attitude towards foreign civilizations and cultures. The ancient Greeks were occasionally intrigued by the customs and religions of the many different peoples with whom they came into contact, but more often they were disdainful or dismissive, tending to regard non-Greeks as at best inferior, and at worst candidates for conquest and enslavement. Facing up to this less attractive aspect of the classical tradition is essential to seeing both what the ancient world was really like and the full nature of its legacy in modern times.
References:
- Martin Bernal, Black Athena: the Afroasiatic roots of classical civilization, London 1991 (1st ed.:1987).
- Greeks and Barbarians, ed. by Thomas Harrison, New York 2002.
Cultural Exchange in the Ancient World:
Definition:
Greeks, the peoples that were sharing a common Greek culture, religion and language. As barbarians were defined by the Greeks all the others.
Construction of the identity and meeting with the “other”.
A period of transition:
After the Bronze Age, between the 11th and the 9th centuries B.C., the image of the Eastern Mediterranean world changes dramatically. Great Mycenaean palaces and cities were destroyed and abandoned. In a comparable way the Hittite empire disintegrates progressively after 1180 into smaller “Neo-Hittite” cities-states, big cities are destroyed. This time of changes, in the Greek history has been called “the Dark Ages” by earlier scholarship, considered as a transition to the Archaic and Classical periods. It is believed that the Trojan War, and the destruction of Troy, narrated in Homer’s (ca. 9th-8th c. B.C.) Illiad and Odyssey, are sort of myth-historical records of the events that took place during the Dark Ages around the Aegean. The returning journey of many Greek kings and heroes, after Troy, and their adventures when they passed by or ended up to a foreign land, are regarded as reflecting the beginning of the colonization of the Mediterranean.
In the 7th and 6th centuries B.C. the phenomenon of the Greek colonization reached its peak. Meeting, technical and artistic exchanges, influences, appropriations of people, methods and patterns. Oriental influences in Greek religion and art (pottery and sculpture).
What does the notion of barbarian say about both barbarians and Greeks?
Polarization, cultural identity and otherness:
After the Greco-Persian Wars, in the first half of the 5th century B.C., the word barbarian is often used expressly to mean Persian, with a clear pejorative connotation. Greeks see themselves as superior militarily, politically, and culturally.
However there were important reactions against this polarization:
Herodotus, in the well-known opening sentence of his account of that Persian war, gives the following statements as his reason for writing: “To the end that (...) the works, great and marvellous, which have been produced some by Hellenes and some by Barbarians, may not lose their renown; and especially that the causes may be remembered for which these waged war with one another.” This clearly implies equality: both Hellenes (Greeks) and barbarians are capable of producing "great and marvellous works" and both are worth of being remembered.
Plato also rejected the Greek–barbarian dichotomy as an obvious logical absurdity:
Dividing the world into Greeks and non-Greeks told one nothing about the second group. In Aeschylus’ tragedy ‘Persians’, composed short time after the Greek-Persian war, one can see a strikingly sympathetic view to the troubles of the defeated Persians. The lament of the Persian women, included in the play, may be seen as a remarkable deconstruction of this polarization.
Nevertheless one has to keep in mind that these critical positions did not really reflect the common Greek attitude towards foreign civilizations and cultures. The ancient Greeks were occasionally intrigued by the customs and religions of the many different peoples with whom they came into contact, but more often they were disdainful or dismissive, tending to regard non-Greeks as at best inferior, and at worst candidates for conquest and enslavement. Facing up to this less attractive aspect of the classical tradition is essential to seeing both what the ancient world was really like and the full nature of its legacy in modern times.
References:
- Martin Bernal, Black Athena: the Afroasiatic roots of classical civilization, London 1991 (1st ed.:1987).
- Greeks and Barbarians, ed. by Thomas Harrison, New York 2002.
ANNOUNCEMENT FOR MIDTERM
Dear all,
The midterm will include the first two lectures of Byzantine Empire, you will not be asked about the lecture on 17th of November, on Monday.
The midterm will include the first two lectures of Byzantine Empire, you will not be asked about the lecture on 17th of November, on Monday.
14/11/08- Byzantine Empire- from Late Antiquity to the Middle Ages
THE BYZANTINE EMPIRE (330-1453)
Outline (Lecture-2)
Byzantine Society from Late Antiquity to the Middle Ages
1-Byzantine imperial ideology & concept of imperial authority
2-The age of Justinian I (r. 527-565):
- Wars of reconquest in the West
- Codification of Roman law
- Hagia Sophia and other building projects
- Nika riot (532)
- Justinianic plague (542)
3-Consequences and aftermath of Justinian’s reign
4-The 7th-century transformation of Byzantium from a late antique into a medieval society
Vocabulary & Dates (Lecture 2):
Charlemagne
Justinian I (r. 527-565) / Theodora (Justinian’s wife)
Empress Irene (r. 797-802) / Empress Zoe (11th c.)
Tribonian
Corpus Juris Civilis (“Body of Civil Law”)=Justinian’s Code
Nika riot (532)
basilica vs. domed church
Sassanids of Persia
Emperor Heraclius (r. 610-641)
polis (“city”)
theme system (thema / pl. themata)
Outline (Lecture-2)
Byzantine Society from Late Antiquity to the Middle Ages
1-Byzantine imperial ideology & concept of imperial authority
2-The age of Justinian I (r. 527-565):
- Wars of reconquest in the West
- Codification of Roman law
- Hagia Sophia and other building projects
- Nika riot (532)
- Justinianic plague (542)
3-Consequences and aftermath of Justinian’s reign
4-The 7th-century transformation of Byzantium from a late antique into a medieval society
Vocabulary & Dates (Lecture 2):
Charlemagne
Justinian I (r. 527-565) / Theodora (Justinian’s wife)
Empress Irene (r. 797-802) / Empress Zoe (11th c.)
Tribonian
Corpus Juris Civilis (“Body of Civil Law”)=Justinian’s Code
Nika riot (532)
basilica vs. domed church
Sassanids of Persia
Emperor Heraclius (r. 610-641)
polis (“city”)
theme system (thema / pl. themata)
12/11/08- The Byzantine Empire- From Constantine the Great to the Age of Justinian
THE BYZANTINE EMPIRE (330-1453)
Outline (Lecture-1):
The Byzantine Empire: from Constantine the Great to the Age of Justinian
1-Preliminary remarks about the Byzantine Empire, a bridge between Antiquity and the Middle Ages
2-Terminology: “Byzantine Empire” is a later term introduced by German humanists in the 16th cent. The Byzantines considered themselves “Romans” and called their state the “Empire of the Romans”
3-The age of Constantine the Great (r. 306/324-337):
- The foundation of Constantinople
- Nature and meaning of Constantine’s conversion to Christianity
4-Transformation of Christianity from a tolerated, legitimate religion into the official state religion between the reigns of Constantine I and Theodosius I – Co-existence of Christianity and paganism in the early Empire
5-Different balance of state-church relations in Byzantium and in medieval Europe
Vocabulary & Dates (Lecture 1):
Byzantine Empire (330-1453)
Byzantion
Konstantinoupolis = “Constantine’s city” = Constantinople
Emperor Constantine I (r. 306/324-337)
Foundation and dedication of Constantinople (330)
Emperor Diocletian (r. 284-305)
Nikomedeia (mod. İzmit)
Edict of Milan (313)
Hagia Sophia / Hagia Eirene / church of the Holy Apostles
Acropolis / pagan temples dedicated to Apollo, Artemis, Aphrodite etc.
Emperor Theodosius I (r. 379-395)
Emperor Julian the Apostate (r. 361-363)
sol invictus (“the invincible sun”, title used for the sun-god Apollo)
polytheism / monotheism
Patriarch of Constantinople
First Ecumenical Council in Nicaea (325)
Outline (Lecture-1):
The Byzantine Empire: from Constantine the Great to the Age of Justinian
1-Preliminary remarks about the Byzantine Empire, a bridge between Antiquity and the Middle Ages
2-Terminology: “Byzantine Empire” is a later term introduced by German humanists in the 16th cent. The Byzantines considered themselves “Romans” and called their state the “Empire of the Romans”
3-The age of Constantine the Great (r. 306/324-337):
- The foundation of Constantinople
- Nature and meaning of Constantine’s conversion to Christianity
4-Transformation of Christianity from a tolerated, legitimate religion into the official state religion between the reigns of Constantine I and Theodosius I – Co-existence of Christianity and paganism in the early Empire
5-Different balance of state-church relations in Byzantium and in medieval Europe
Vocabulary & Dates (Lecture 1):
Byzantine Empire (330-1453)
Byzantion
Konstantinoupolis = “Constantine’s city” = Constantinople
Emperor Constantine I (r. 306/324-337)
Foundation and dedication of Constantinople (330)
Emperor Diocletian (r. 284-305)
Nikomedeia (mod. İzmit)
Edict of Milan (313)
Hagia Sophia / Hagia Eirene / church of the Holy Apostles
Acropolis / pagan temples dedicated to Apollo, Artemis, Aphrodite etc.
Emperor Theodosius I (r. 379-395)
Emperor Julian the Apostate (r. 361-363)
sol invictus (“the invincible sun”, title used for the sun-god Apollo)
polytheism / monotheism
Patriarch of Constantinople
First Ecumenical Council in Nicaea (325)
10/11/08- Faith in the Mediterranean World & the Rise of Christianity
FAITH IN THE MEDITERRANEAN WORLD AND THE RISE OF CHRISTIANITY
Lecture Outline:
1. Two main religions in the Mediterranean before the apparition of Christianity: the Greco-Roman religion and the Jewish religion.
2. “Oriental” influences in Greco-Roman religion. Mithraism (Mithraea, decorated by frescoes from 2nd-3rd c.). Tendency towards mysticism.
3. Neo-Platonism: a metaphysical problematic (3rd c.).
4. Christ. Teaching of love, abolishment of social privileges, justice. Consideration to the poor and the helpless.
5. Texts: Old and New Testament (The Gospels, the Apocalypse of John, the Acts of the Apostles and the Epistles).
6. The contribution of Paul to the spreading of the new religion out of the Jewish communities. Foundation of churches.
7. Numerous persecutions of the Christians, esp. during the emperors Nero, Decius, Diocletian. Martyrs – heroes.
8. By the 4th c. A.D., about 10% of the population of the Roman Empire was Christian.
9. Religious policies of Constantine and Theodosian I.
10. 3rd-4th c.: the monasticism, born in Egypt, starts to develop in Syria and then in Palestine and Anatolia (see Peter Brown). The holy man.
Vocabulary, names and dates:
ca. 30 A.D.: crucifixion of Christ.
ca. 35 A.D.: conversion of Paul.
65 A.D.: decapitation of Paul, during Nero
Preaching of an eternal life, peace, love, equity, justice.
Catacombs of Rome
Eucharist (the main Christian ritual, consisting on the transformation of bread and wine to body and blood of Christ, which, consumed by the faithful, signify communion to Christ’s sacrifice. After the 4th century Eucharist became the core of the liturgy, or Mass).
Plotinus, Augustine, Boethius
Symeon Stylites (+ 459)
Monasticism, holy man, Late Antiquity
Syncretism (blending of beliefs and practices of two or more religious systems)
Constantine (306-337):
313: the edict of Milan.
325: 1st General Council (Nicaea I), in Isnik.
330: Inauguration of Constantinople.
337: Constantine’s baptism.
Theodosius I (378-395):
381: 2nd General Council (Constantinople)
391: Edicts against paganism
392: destruction of the gigantic Serapeum of Alexandria (the biggest temple of its time) and of its library.
393: last Olympic Games
Reference: Peter Brown, The Rise of Western Christendom, 2003.
Lecture Outline:
1. Two main religions in the Mediterranean before the apparition of Christianity: the Greco-Roman religion and the Jewish religion.
2. “Oriental” influences in Greco-Roman religion. Mithraism (Mithraea, decorated by frescoes from 2nd-3rd c.). Tendency towards mysticism.
3. Neo-Platonism: a metaphysical problematic (3rd c.).
4. Christ. Teaching of love, abolishment of social privileges, justice. Consideration to the poor and the helpless.
5. Texts: Old and New Testament (The Gospels, the Apocalypse of John, the Acts of the Apostles and the Epistles).
6. The contribution of Paul to the spreading of the new religion out of the Jewish communities. Foundation of churches.
7. Numerous persecutions of the Christians, esp. during the emperors Nero, Decius, Diocletian. Martyrs – heroes.
8. By the 4th c. A.D., about 10% of the population of the Roman Empire was Christian.
9. Religious policies of Constantine and Theodosian I.
10. 3rd-4th c.: the monasticism, born in Egypt, starts to develop in Syria and then in Palestine and Anatolia (see Peter Brown). The holy man.
Vocabulary, names and dates:
ca. 30 A.D.: crucifixion of Christ.
ca. 35 A.D.: conversion of Paul.
65 A.D.: decapitation of Paul, during Nero
Preaching of an eternal life, peace, love, equity, justice.
Catacombs of Rome
Eucharist (the main Christian ritual, consisting on the transformation of bread and wine to body and blood of Christ, which, consumed by the faithful, signify communion to Christ’s sacrifice. After the 4th century Eucharist became the core of the liturgy, or Mass).
Plotinus, Augustine, Boethius
Symeon Stylites (+ 459)
Monasticism, holy man, Late Antiquity
Syncretism (blending of beliefs and practices of two or more religious systems)
Constantine (306-337):
313: the edict of Milan.
325: 1st General Council (Nicaea I), in Isnik.
330: Inauguration of Constantinople.
337: Constantine’s baptism.
Theodosius I (378-395):
381: 2nd General Council (Constantinople)
391: Edicts against paganism
392: destruction of the gigantic Serapeum of Alexandria (the biggest temple of its time) and of its library.
393: last Olympic Games
Reference: Peter Brown, The Rise of Western Christendom, 2003.
5 Kasım 2008 Çarşamba
05/11/08- Roman Empire
ROMAN EMPIRE (27 B.C – end of 2nd century A.D)
Augustan Reforms:
His power base:
His reforms:
14 A.D.-69 A.D. (Julio-Claudian dynasty): such as Nero
69-96 (the Flavian dynasty): Vespasian, Titus, Domitian
96-180 (‘Good Emperors’): Trajan, Hadrian, Marcus Aurelius
Expansion of Rome:
Walls of Rome:
Roman Cities
Roman Gods:
Augustan Reforms:
His power base:
- Proconsular power
- Tribunician poweR
His reforms:
- in the senate
- in the administration
- in the army
- in social morals
14 A.D.-69 A.D. (Julio-Claudian dynasty): such as Nero
69-96 (the Flavian dynasty): Vespasian, Titus, Domitian
96-180 (‘Good Emperors’): Trajan, Hadrian, Marcus Aurelius
Expansion of Rome:
Walls of Rome:
Curia (city council) Curia of Rome: the Senate
Roman Cities
Roman Gods:
Household worship
‘Official’ roman gods
Imperial cult
Mystery cults/ Christianity
ISIS
‘Official’ roman gods
Imperial cult
Mystery cults/ Christianity
ISIS
3 Kasım 2008 Pazartesi
4th MOVIE
'GLADIATOR' will be screened
on 7th of November, 2008, on Friday,
at 17:00, in GKM Ayhan Şahenk Hall.
If you miss this screening, you may also borrow the film from the Mithat Alam Film Center or multimedia center at library.
on 7th of November, 2008, on Friday,
at 17:00, in GKM Ayhan Şahenk Hall.
If you miss this screening, you may also borrow the film from the Mithat Alam Film Center or multimedia center at library.
03/11/08- Roman Kingdom & Roman Republic
ROME
DAY 1
Kingly period (8th century B.C.-508 B.C.)
Republic (508–27 B.C.)
DAY 2
Empire (27 B.C – end of 2nd century A.D)
DAY 3
Crisis in the Empire in the 3rd century, and the Roman Legacy
Emphasis on:
1. expansion
2. effects of the expansion on the political system
Roman kingdom:
(after Struggle of Orders)
Executive:
Italy during the Decline of Etruscan League and the Rise of Rome 380 BC:
Punic Wars & Macedonian Wars:
Site of Carthage:
Attempts to Reform:
DAY 1
Kingly period (8th century B.C.-508 B.C.)
Republic (508–27 B.C.)
DAY 2
Empire (27 B.C – end of 2nd century A.D)
DAY 3
Crisis in the Empire in the 3rd century, and the Roman Legacy
Emphasis on:
1. expansion
2. effects of the expansion on the political system
Early Roman people:
1.Sabines, Samnites, Latins.
2. Etruscans, Greeks.
1.Sabines, Samnites, Latins.
2. Etruscans, Greeks.
The Regolini Galassi Tomb:
Roman kingdom:
- A monarchy (king and a council of nobles)
- almost a caste system (Patricians versus Plebians)
(after Struggle of Orders)
Executive:
- 2 Consuls + other officials (such as proconsul, dictator)
- Directed government and army.
- Senate
- Could pass laws,
- Controlled foreign affairs.
- People’s assemblies such as Plebian Council
- Approved/rejected laws,
- Tribune could veto actions of executive officials.
Italy during the Decline of Etruscan League and the Rise of Rome 380 BC:
Punic Wars & Macedonian Wars:
Site of Carthage:
Attempts to Reform:
- Tiberius Gracchus
- Gauis Gracchus
- Julius Caesar
Death of Julius Caesar, by Vincenzo Camuccini:
The Triumvirate:
1- Octavian (Augustus)
2- Mark Antony
3- Lepidus
Agustos Reforms:2- Mark Antony
3- Lepidus
- His power base: proconsular imperium and tribunician power.
- His reforms: in the senate, in the administration, in the army.
31/10/08- Belief Systems & the Philosophy in China
BELIEF SYSTEMS AND PHILOSOPHY IN CHINA
. At the beginning, everybody has access to superior being(s) ShangDi.
. Later, access was severed and only those who controlled the access to Heaven had the wisdom and authority to rule. In other words, rulers controlled access to Heaven.
SHANG KINGS 2000-1100 BC:
. They were like shamans
. Brother to brother succession
. Not a complete centralization
. Supported by vassals
. Situated in the East around Anyang
. Bronze vessels signifying the importance of shamans, priests, diviners and divination related rituals are symbols of Shang rulers.
ZHOU by 1100:
. Arrived from the West to the East
. Settled near the Yellow River and at the Wei River near present Xian.
. Bronze vessels lost their importance as the Shi class gained importancephilosoph
. Rise of Philosophy
Three Center became important:
Before 1100 BCE Anyang in the further east (near present Shandong)
1100- 770 - Xian (Changan) in the west
770- 400 Loyang to the east of Xian (Changan)
Rise of Philosophy:
Dao Dejing by Laozi translated as “Classic of the Way and of Virtue”
. (600 BCE or 3oo BCE)
. a philosophy incorporating native religious traditions
Daoism:
. uses female images for creative power
. Dao Dejing (The Classic of the Way and the Virtue) says¨“Being indicates the mother of 10000 things”; thereby it gives creative powers to the female.
. it advocates harmony and equality of all opposites including male and female
.The principle of Yin-Yang symbolizes these opposites; yin is dark, cold, female, moon; yang is light, hot, male, the sun (remember the equality of opposites)
o Women, water play a significant role in Daosim
o Being weak and the strategy of the weak are methods employed
o Not striving is a virtue
. All this is very significant as Daoism developed within the extremely patriarchal culture of Confucian China.
Confucianism:
Confucius lived in Shangdong in the East/ Kingdom of Lu
. 6th century BC
. believed bringing order into the chaos and in virtuous rulers.
. Hierarchy is introduced into the opposites Ying-Yang)/ Yang becomes more important
. 5 relations (four hierarchical relations: ruler-subject; father-son; husband-wife; elder brother-younger brother and one among peers friend-friend)
o women’s subordination
o women were expected to show three obediences: father/ husband/ son
. a philosophy emphasizes;
o education
o self-cultivation
o filial piety- ancestor worship & rituals
o virtue
o refined gentleman
-Confucian teachings have been handed down in what is known as Chinese Classics which became the basis of the examination system
Qin and Han Dynasties:
Qin and Han Dynasties:
. Qin was anti-Confucian, while Han was pro-Confucian
. None were Daoist in their state policy
. All ideas and trends converged into ONE in the state philosophy:
The STATE being ONE centralized entity
incorporated Confucianism
Daoism/ Ying-Yang & other earlier symbols
By the 7th- 8th century Confucianism was part of State Law
Chinese wordview as exemplified in the story of Lady Wenji:
The concept of all under Heaven signifies that a ruler should achieve Harmony All under Heaven, that is to achieve harmony between China and the Foreigners.
Foreigners and China were oppposites like yin and yang. In fact foreigners were regarded as yin while China was yang. In the following story of Cai Wenji (about 195 AD) the following aspects are being emphasized
. Superiority of Chinese civilization over the other cultures (superiority of yang over yin)
. Irreconcilability of the different ways of life
. Fate
. Confucian concept of loyalty to one’s ancestral family and State . Before the 10th century A.D. woemen’s spirit was seen as conected to the natal home; divorce was possible, and women couşld take their dowry back. After the 10thcentury women started to become attached (spiritually) to their husband’s home; divorce was not an alternative anymore. Instead virtuous widows were praissed.
yin is darkness yang is light
. At the beginning, everybody has access to superior being(s) ShangDi.
. Later, access was severed and only those who controlled the access to Heaven had the wisdom and authority to rule. In other words, rulers controlled access to Heaven.
SHANG KINGS 2000-1100 BC:
. They were like shamans
. Brother to brother succession
. Not a complete centralization
. Supported by vassals
. Situated in the East around Anyang
. Bronze vessels signifying the importance of shamans, priests, diviners and divination related rituals are symbols of Shang rulers.
ZHOU by 1100:
. Arrived from the West to the East
. Settled near the Yellow River and at the Wei River near present Xian.
. Bronze vessels lost their importance as the Shi class gained importancephilosoph
. Rise of Philosophy
Three Center became important:
Before 1100 BCE Anyang in the further east (near present Shandong)
1100- 770 - Xian (Changan) in the west
770- 400 Loyang to the east of Xian (Changan)
Rise of Philosophy:
Dao Dejing by Laozi translated as “Classic of the Way and of Virtue”
. (600 BCE or 3oo BCE)
. a philosophy incorporating native religious traditions
Daoism:
. uses female images for creative power
. Dao Dejing (The Classic of the Way and the Virtue) says¨“Being indicates the mother of 10000 things”; thereby it gives creative powers to the female.
. it advocates harmony and equality of all opposites including male and female
.The principle of Yin-Yang symbolizes these opposites; yin is dark, cold, female, moon; yang is light, hot, male, the sun (remember the equality of opposites)
o Women, water play a significant role in Daosim
o Being weak and the strategy of the weak are methods employed
o Not striving is a virtue
. All this is very significant as Daoism developed within the extremely patriarchal culture of Confucian China.
Confucianism:
Confucius lived in Shangdong in the East/ Kingdom of Lu
. 6th century BC
. believed bringing order into the chaos and in virtuous rulers.
. Hierarchy is introduced into the opposites Ying-Yang)/ Yang becomes more important
. 5 relations (four hierarchical relations: ruler-subject; father-son; husband-wife; elder brother-younger brother and one among peers friend-friend)
o women’s subordination
o women were expected to show three obediences: father/ husband/ son
. a philosophy emphasizes;
o education
o self-cultivation
o filial piety- ancestor worship & rituals
o virtue
o refined gentleman
-Confucian teachings have been handed down in what is known as Chinese Classics which became the basis of the examination system
Qin and Han Dynasties:
Qin and Han Dynasties:
. Qin was anti-Confucian, while Han was pro-Confucian
. None were Daoist in their state policy
. All ideas and trends converged into ONE in the state philosophy:
The STATE being ONE centralized entity
incorporated Confucianism
Daoism/ Ying-Yang & other earlier symbols
By the 7th- 8th century Confucianism was part of State Law
Chinese wordview as exemplified in the story of Lady Wenji:
The concept of all under Heaven signifies that a ruler should achieve Harmony All under Heaven, that is to achieve harmony between China and the Foreigners.
Foreigners and China were oppposites like yin and yang. In fact foreigners were regarded as yin while China was yang. In the following story of Cai Wenji (about 195 AD) the following aspects are being emphasized
. Superiority of Chinese civilization over the other cultures (superiority of yang over yin)
. Irreconcilability of the different ways of life
. Fate
. Confucian concept of loyalty to one’s ancestral family and State . Before the 10th century A.D. woemen’s spirit was seen as conected to the natal home; divorce was possible, and women couşld take their dowry back. After the 10thcentury women started to become attached (spiritually) to their husband’s home; divorce was not an alternative anymore. Instead virtuous widows were praissed.
yin is darkness yang is light
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