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Socrates has been championed as an advocate of social justice (Vlastos, 1991), but this has neglected crucial aspects of his philosophy. Martin Luther King Jr positively reflected on Socrates’ acts of disobedience (Letter from Birmingham Jail) and Mahatma Gandhi argued that we should live and die as Socrates did (The Soldier of Truth). However, Socrates set an inhuman standard to follow. It does not track two of the most crucial aspects of social justice: it must be social and perform a communal good done by a community.

Given the prominent role that study abroad and hands-on, experiential learning often have in our field, at this juncture there is a need for more dialogue about supporting accessibility and inclusion in such environments, where those issues can take on a heightened poignancy or immediacy. Indeed, as much as they can provide excitement and inspiration, experiences that transcend the boundaries of the traditional classroom space also have the distinct potential to leave some students feeling marginalized or outright excluded, and/or academically disadvantaged.

One of the most impressive examples of Roman Imperial numismatic propaganda is the heroic type portraying a resolute emperor with dignified laureate head, confident leftward profile, and naked upper torso seen from rear. The sitter is depicted with his left shoulder covered by an elaborate “classical” aegis and his back crossed by a balteus (sword-belt). The obliquely protruding spear reinforces the general leftward thrust of the composition.

Emperor Nero’s Alexandrian coinage was not only an artistic innovation but a political and technological one as well, and because great quantities were minted (Christiansen 1988), his coinage circulated for more than two centuries after his death in 68 CE. Because of recently discovered data, the Olympic series of coinage (66-68 CE) in particular can provide valuable insight into the political and economic attitudes and policies of Roman Egypt during the mid-1^st c. CE.

This paper considers the connectedness of the two ports-of-call of Amastris and Heraclea Pontica in the eparcheia of Pontus during the Roman principate. Stanford's ORBIS platform offers a heuristic model of connectedness. We find the two ports-of-call the most popular segments along the south for maritime traffic coming from eastern Pontus and the Bosporus. Where the two is most different concerns their connections with the interior. Heraclea Pontica connected Ancyra to the Pontic coast, while Amastris had none.

Tacitus’s central impact on the Res Gestae by the fourth-century Latin historian, Ammianus Marcellinus, has generally been assumed as obvious by many academics. Shared vocabulary from Tacitus occurs more than almost any other ancient author in the Res Gestae, and such instances have been relatively well observed by modern scholarship. Yet, the recorded Tacitean allusions in Ammianus’s history leave a surprising amount of ambiguity in their thematic trends and literary purposes.

In this paper I propose a new interpretation of Porphyry’s criticism of Christian allegorical readings of the Old Testament, which is preserved in a long quotation from his work Against the Christians (fr. 6 Becker). I argue that, for Porphyry, Christian readers are to be blamed because their allegorical interpretations are forced upon the text from the outside and thus undermine valuable theological and moral teachings transmitted by the Hebrew Bible.

In De Fide Rerum Invisibilium (1.1-3.5) and briefly in De Utilitate Credendi (10.23-4), Augustine argues that friendship is impossible without some beliefs, including the belief that our friends have goodwill toward us. Prior scholarship (e.g. White 1992, Nawar 2015) has addressed how Augustine adopts elements of classical conceptions of friendship (drawing especially upon Cicero) but modifies them to fit a Christian framework. Apart from a brief reconstruction of Augustine’s argument in F. Invis.

In Marcial Gala’s 2019 novel, Llámenme Casandra (Call me Cassandra), Rauli, the first-person narrator, though born male, identifies as a woman; more specifically, as a reincarnation of Cassandra. When she is sent by the Cuban post-revolutionary government as a soldier to Angola, she reads her arrival to Africa as a return to the ancient world, that of the African gods as well as the Greek. She repeatedly refers to Africa as “the border with the Old World” (424).

This presentation proposes a theoretical model for engaging with classical receptions which understands heritage as a living and dynamic cultural act. By exploring Sophocles’ Antigone and its multiple Mexican adaptations, it interrogates the specifically Mexican practice of adapting the Antigone and theorizes a reciprocal relation between the receiving communities and the play’s development as a marked cultural signifier of resistance in the country.