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It is well known that early Greek philosophers (Presocratics) were interested in embryology, both as a distinct subject and as a source of analogies to illustrate cosmogonic theories (Baldry, Kahn, Wilford, Gemelli-Marciano, Lloyd). In turn, embryological speculation inspired its own host of analogies, using plant and craft metaphors to illustrate the invisible processes inside the womb.

The emergence of professionalized classical scholarship in America in the second half of the nineteenth century goes hand in hand with the experience of classical scholarship happening elsewhere: many of the figures who anchored institutional reorientations (such as Gildersleeve, Goodwin, or Allen, all of very different persuasions) had spent time abroad, often in Germany, to train in new methods of specialized philological research.

Ely Parker (Seneca, 1828-1895) served as a bilingual and intercultural communicator and diplomat throughout his life, and has been described by one biographer as a “warrior in two camps” (Armstrong 1978; see Parker 1919 for an invaluable earlier biography by Parker’s great-nephew, and Michaelsen 1996 and Rifkin 2014 for more recent discussions).

Vegetal, Animal, and Menses in Aristotle's Generation of Animals

In Generation of Animals II.3, Aristotle offers the curious comparison that menstrual fluid, the material cause of an animal, is “no less alive than a plant is” (736a33–5). The assertion indicates that something about the potential for animal life might be illuminated by an analogy with plant life. But what, exactly, do we learn from the comparison?

Women’s associations are often studied in the context of philanthropic efforts for social reforms (Scott). These groups, despite their centrality in movements from Reconstruction through the Progressive Era, have largely not been studied for their usages of Classical antiquity. While American women’s Classical education is better-studied (Winterer, Prins, Malamud), at present there is a less cohesive historiography of women’s engagements with ancient material culture in Reconstruction.

Even though no fully articulated educational theory has survived Greek antiquity, there is sufficient evidence to allow us a glimpse into the various tropes through which the Greeks of the 5^th and 4^th c. B.C.E. conceived of education. Several metaphors about education figure prominently in poetry and prose of the period in question, most widespread being the ones emphasizing the gymnastic and hierarchical aspects of the educational process (Jaeger 1947; Too 2001; Joyal, McDougall, and Yardley 2009).

Established in 1819 by Thomas Jeffferson, the University of Virginia (UVa) encapsulated a new form of innovative curriculum would become the later bedrock of the ideal of American higher education. The design of the University was revolutionary, including faithful evocations of classical architecture in America (Wilson et al. 2009).

This paper considers the relationship between phusis and logos in the extant texts of Heraclitus, focusing especially on the explicit contrast between a logos that is ‘common’ (Laks-Most D2/Diels-Kranz B2) and a phusis that tends to conceal itself (LM D35/DK B123), even as both Heraclitus’ textual exposition (D1/B1) as well as right speech and action (D114b/B112) take place ‘in accordance with nature,’ kata phusin. Imp

This paper explores the Latin separative preposition / preverb / first nominal compound member sē̆(-). This discussion is an attempt to address the apparent absence of any comprehensive analysis of this separative morpheme in Latin or its precise relationship to related items such as *se-d (Lat. sed ‘but’), *sen- (*sen-i > Lat. sine ‘without’; *sen-u- Ved. sanu-tár ‘far away’, etc.), and *sn̥- (*sn̥-ter > Grk.

The aim of this paper is to investigate PIE “left” both within the frame of linguistics and cultural anthropology. The various word-changes and the secondary meanings in IE languages show a linguistic taboo. (A) Nevertheless, the extant correspondences reveal a connection with a PIE concept of manhood and the male genitals.