List of illustrations Preface 1. The relevance of archaeological history 2. Classical archaeology and antiquarianism 3. The beginnings of scientific archaeology 4. The imperial synthesis 5. Culture-historical archaeology 6. Soviet archaeology 7. Functionalism in Western archaeology 8. Neo-evolutionism and the New Archaeology 9. The explanation of diversity 10. Archaeology and its social context Bibliographical essay References Index.

A History of Archaeological Thought

The past remains essential - and inescapable. A quarter-century after the publication of his classic account of man's attitudes to his past, David Lowenthal revisits how we celebrate, expunge, contest and domesticate the past to serve present needs. He shows how nostalgia and heritage now pervade every facet of public and popular culture. History embraces nature and the cosmos as well as humanity. The past is seen and touched and tasted and smelt as well as heard and read about. Empathy, re-enactment, memory and commemoration overwhelm traditional history. A unified past once certified by experts and reliant on written texts has become a fragmented, contested history forged by us all. New insights into history and memory, bias and objectivity, artefacts and monuments, identity and authenticity, and remorse and contrition, make this book once again the essential guide to the past that we inherit, reshape and bequeath to the future.

https://www.tandfonline.com/doi/pdf/10.1080/2325548X.2017.1315261

The Past Is a Foreign Country - Revisited

Introduction 1. Homer, Ossian and modernity 2. Walter Scott and heroic minstrelsy 3. Epic translation and the national ballad metre 4. The matter of Britain and the search for a national epic 5. 'As flat as Fleet Street': Elizabeth Barrett Browning, Matthew Arnold and George Eliot on epic and modernity 6. Mapping epic and novel 7. Epic and the imperial theme 8. Kipling, Bard of Empire 9. Epic and the subject peoples of Empire 10. Coda: some Homeric futures Bibliography.

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Epic and Empire in Nineteenth-Century Britain

From his boyhood Oscar Wilde was haunted by the literature and culture of ancient Greece, but until now no full-length study has considered in detail the texts, institutions and landscapes through which he imagined Greece. The archaeology of Celtic Ireland, explored by the young Wilde on excavations with his father, informed both his encounter with the archaeology of Greece and his conviction that Celt and Greek shared a hereditary aesthetic sensibility, while major works such as The Picture of Dorian Gray and The Importance of Being Earnest maintain a dynamic, creative relationship with originary texts such as Aristotle's Ethics, Plato's dialogues and the then lost comedies of Menander. Drawing on unpublished archival material, Oscar Wilde and Ancient Greece offers a new portrait of a writer whose work embodies both the late-nineteenth-century conflict between literary and material antiquity and his own contradictory impulses towards Hellenist form and the formlessness of desire.

/pdf/oscar-wilde-and-ancient-greece-3yz1mfhhzf.pdf

Oscar Wilde and Ancient Greece

Terminology Much of our political terminology is Greek in etymology: aristocracy, democracy, monarchy, oligarchy, plutocracy, tyranny, to take just the most obvious examples, besides politics itself and its derivatives. Most of the remainder – citizen, constitution, dictatorship, people, republic and state – have an alternative ancient derivation, from the Latin. It is the ancient Greeks, though, who more typically function as ‘our’ ancestors in the political sphere, ideologically, mythologically and symbolically. It is they, above all, who are soberly credited with having ‘discovered’ or ‘invented’ not only city-republican forms but also politics in the strong sense: that is, communal decision-making effected in public after substantive discussion by or before voters deemed relevantly equal, and on issues of principle as well as purely technical, operational matters. Yet whether it was in fact the Greeks – rather than the Phoenicians, say, or Etruscans – who first discovered or invented politics in this sense, it is unarguable that their politics and ours differ sharply from each other, both theoretically and practically. This is partly, but not only nor primarily, because they mainly operated within the framework of the polis, with a radically different conception of the nature of the citizen, and on a very much smaller and more intimately personal scale (the average polis of the Classical period is thought to have numbered no more than 500 to 2,000 adult male citizens; fifth-century Athens’ figure of 40,000 or more was hugely exceptional). The chief source of difference, however, is that for both practical and theoretical reasons they enriched or supplemented politics with practical ethics (as we might put it).

Greek political thought: the historical context

The Victorians and Ancient Greece

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The Victorians and Ancient Greece