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In spite of numerous works aiming at showing the presence of "spiritual exercises" in Plotinus (Mazur, Shaw, Bussanich, etc.) inheriting Hadot's reflection, he remains for many the summit of Greek rationalism, where the union and the touching of the One, in a rare ecstatic "mystical" experience, would be difficult to reach and so for us to understand. Against him, Iamblichus and his successors would have reintegrated "religious" elements into Neoplatonism: theurgy being the generic name of these formal practices.

Epigraphic and papyrological evidence demonstrates that women could hold a wide variety of labor roles within the Roman economy. However, their monetary compensation for this work has been widely debated and overshadowed by regional differences. Papyrological texts from Roman Egypt provide the best evidence for real wage rates from the 1st-3rd centuries C.E. but their references to working women are largely limited to contracts for wet nurses.

The concept of the divine in the Homeric epics is admittedly complicated and has led to intense debate among scholars, particularly in terms of what kind of religious system, if any, hides behind the constant interactions of the gods with the Homeric heroes, as well as whether the concept of institutionalized religion is present in the Iliad and the Odyssey (Myers 2019; Edmunds 2016).

Feminist approaches to the economy, in the words of Katherine Gibson and Julie Graham, have “focused on the legitimate contribution to economic life made by nonmarket and alternative market transaction, unpaid labor, and noncapitalist economic sites” (Gibson-Graham 2006, 75). I argue that one such type of economic activity—emotional or affective labor—existed in antiquity, and explore its use by sex workers.

There is no shortage of literary evidence concerning the gendered division of labor in the Roman world, with women working primarily inside the home. This naturally excludes them from most discussions of agricultural labor, both in antiquity and today. It is true that, within the already small body of evidence concerning agricultural labor, we have particularly little evidence of the role of women in this field; Scheidel (1995; 1996) rightly refers to the women who worked in ancient agriculture as “The Most Silent Women of Greece and Rome”.

Aristotle uses the term theologia to define both the pre-philosophical thought of the poets and the highest form of philosophical speculation concerning eternal and universal principles. Hesiod has a rather special place within that polarity. Aristotle does not mention him at Metaph.

This paper will explore how some pre-Aristotelian texts construct gods as causes of motion. In particular, it will explore how far – and how successfully – the causation of physical motion, intelligent and deliberate thinking and providential care interrelated in certain pre-Aristotelian theological models, those of Xenophanes, Heraclitus and the Athenian Stranger in Book 10 of Plato’s Laws.

This paper will discuss the novel contributions to theology advanced by the author of the Derveni Papyrus (DP). Specifically, this paper will investigate how the new discovery (Janko, in Kotwick 2017; cf. Janko 2016) of the first line of Parmenides’ poem (DK28 B1.1), “The mares that bear me as far as desire reaches…”, conditions our reading of the Derveni Author’s (DA) theology.

In September 2021, Elvis Costello released Spanish Model, a new version of his iconic album This Year’s Model. The new release uses the original master tapes from the 1978 recording for all but the lead vocal tracks, which are replaced with Spanish-language