Books by Aglaia McClintock
Uno dei monumenti più belli dell’arte romana, l’Arco di Traiano, non si trova a Roma bensì a Bene... more Uno dei monumenti più belli dell’arte romana, l’Arco di Traiano, non si trova a Roma bensì a Benevento, importante snodo carovaniero della Via Appia, la strada che portava a Brindisi e apriva Roma all’Oriente. Per bizzarria della storia o forse per calcolo non possediamo né una biografia né un’opera di Traiano, ma solo encomi così eccessivi da apparire fuorvianti.
In queste pagine si propone la lettura dei pannelli decorativi dell’Arco quasi come fossero un libro di pietra, che custodisce la cifra stessa che l’imperatore volle dare al suo regno. Il racconto inizia con l’investitura di Traiano affiancato nel suo viaggio da tre grandi “eroi” del passato, gli unici ad essersi spinti in Oriente vittoriosamente prima di lui: Ercole, Dioniso e Alessandro Magno. Quest’ultimo, la cui figura intera è qui individuata per la prima volta, consente di comprendere il modello di sovranità cui Traiano si ispirava. L’Arco è una biografia di Traiano e allo stesso tempo l’elogio del buon governo.
L'arte del diritto, 49, 2022
A partire dalla seconda metà del II sec. d.C. i condannati alle pene capitali – vivi crematio, cr... more A partire dalla seconda metà del II sec. d.C. i condannati alle pene capitali – vivi crematio, crux, ad gladium, ad furcam, ad bestias, in ludum venatorium, ad metalla, e in opus metalli – sono tutti egualmente designati nelle fonti giuridiche come servi poenae, ‘schiavi della pena’, e all’uniformità del nome si collega uno statuto giuridico unitario. Destinati all’eliminazione, dal momento in cui è pronunciata la condanna, per tutto l’intervallo che li separa dalla morte, sono privati di ogni diritto e in questo lasso di tempo l’impero si appropria delle loro persone, rendendo le loro esecuzioni oggetto di spettacolo (damnatio ad bestias o in ludum) o sfruttando su larga scala la loro forza lavoro (damnatio ad metalla). Questa peculiare forma di assoggettamento che, pur avendo tratti in comune con la schiavitù antica, se ne distingue per la maggiore durezza e il carattere irreversibile, non sembra essersi costituita con un unico provvedimento, ma attraverso una serie di successivi e non sempre coerenti interventi imperiali che hanno riunito sotto un unico capitolo una molteplicità di condanne dagli esiti differenti. Lo studio analizza le ipotesi circa la nascita dell’istituto, le conseguenze civili del giudicato e le confusioni di regime che si davano nella pratica, rispetto alle quali è ancora possibile leggere nelle fonti l’imbarazzo e lo sforzo di armonizzazione della cancelleria imperiale.
Edited Books by Aglaia McClintock
Perché alcune fra le più importanti istituzioni giuridiche di Roma antica appaiono così strettame... more Perché alcune fra le più importanti istituzioni giuridiche di Roma antica appaiono così strettamente connesse a sensazionali racconti di violenza? Nozze, tribunali, scambi commerciali, prescrizioni sulla sepoltura, diffusione e divulgazione del sapere giuridico: le storie analizzate in questo libro, tutte fondate su situazioni drammatiche, illustrano i nodi profondi delle norme di cui accompagnano la nascita. Lungi dal costituire favole poco attendibili, esse dimostrano che il vero protagonista della ‘storia mitica’ di Roma è il ius, il suo evolversi, il suo adattarsi, il suo progredire.
Storie, luoghi e istituzioni, di Aglaia McClintock
Sposare una Sabina, di Maurizio Bettini
Ercole, Caco e il commercio nel Foro Boario, di Cristiano Viglietti
Sull’Orazio sororicida, di Luigi Garofalo
Suicidi infamanti e divieto di sepoltura, di Graziana Brescia e Mario Lentano
Bruto, il console che fece uccidere i figli, di Carlo Pelloso
L’onore di Virginia e le XII Tavole, di Gianluca De Sanctis
Gneo Flavio, lo scriba che rubò il diritto, di Aglaia McClintock
Secondo la bella definizione di Dumézil, i Romani erano «giuristi per vocazione». A partire da un... more Secondo la bella definizione di Dumézil, i Romani erano «giuristi per vocazione». A partire da un originale approccio antropologico, attento al punto di vista degli attori sociali, alle loro credenze e valori, e aperto al mondo concettuale in cui essi vivevano, il volume vuole mostrare che il ius costituisce la più importante produzione culturale romana: una forma mentis che struttura il tempo, lo spazio, il linguaggio retorico, la letteratura, l’iconografia, le emozioni stesse. La prima parte, “Religione e diritto”, affronta temi di carattere generale, ricostruendo attraverso un ampio ventaglio di fonti il senso che i Romani davano ai termini fas e ius e a personificazioni come Fides, Iustitia, Aequitas. Nella seconda parte, «Il ius in azione», si entra in quello che da Frazer a Lévi-Strauss è stato il terreno privilegiato dell’antropologia: i rapporti di parentela, colti qui nelle fonti giuridiche e nelle controversie retoriche.
As Dumézil writes Rome was the home of «born jurists» experts in definitions and distinctions. The volume follows an original anthropological approach privileging the social actors’ points of view, their beliefs and values and open to the conceptual framework in which they lived. The aim is to show how Rome’s most significant cultural production was ius: a way of thinking that structures time, space, rhetorical language, literature, iconography, emotions themselves. The first section of the volume “Religion and Law” addresses general themes reconstructing through an ample array of sources the sense that Romans gave to terms such as fas and ius and to personifications as Fides, Iustitia, and Aequitas. In the second section “Ius in action” we enter in what has always been anthropology’s privileged ground from Frazer to Lévi-Strauss: kinship relations, here analysed through legal sources and rhetorical disputes.
Papers by Aglaia McClintock
There is a law suit waiting for a verdict from over two thousand years. It is the case of Petroni... more There is a law suit waiting for a verdict from over two thousand years. It is the case of Petronia Iusta, father unknown, who around 74-75 CE filed a law suit to ascertain the fact that she was born a Roman citizen. Iusta’s defendant, Calatoria Themis, was also a woman and she claimed that the girl had once been a slave and was therefore a freedwoman. We can read some documents from the trial thanks to the eruption of Vesuvius in 79 AD. The legal tablets have fascinated scholars of Roman law since they were discovered during the 1930s in Herculaneum. A young woman is fighting against another for full citizenship. You can listen to the two first editors of the tablets, Giovanni Pugliese Carratelli and Vincenzo Arangio-Ruiz, interviewed by Antonio Guarino in a 1953 radio broadcast: https://www.teche.rai.it/1953/12/lettere-dal-passato/
Legal Roots The International Journal of Roman Law, Legal History and Comparative Law, 2022
The evidence regarding the criminal prosecution of Roman kings and his councilors is numerous and... more The evidence regarding the criminal prosecution of Roman kings and his councilors is numerous and concordant, albeit all circumstantial: nor could it be otherwise. As is well known the most ancient sources available to us were written many centuries after the facts they report and the legendary character of many stories they relate makes them appear unreliable and questionable. However as pointed out by A. M. Hocart the great ethnographer of the early twentieth century, in his masterpiece Kings and Councillors, anthropological evidence is often ‘circumstantial’, indirect, exactly as would happen in a court of law. If the clues are numerous, ubiquitous, and most of all consistent they are able to produce a verdict. Combining a series of different types of evidence (literary, linguistic, calendarial) I maintain that in Rome, the most ancient repression of homicide was a ‘public’ matter administered by the king and his councilors through the practices of ius needed to preserve and protect the community from the possible contamination produced by the criminal action.
Volume 6 in the series Dependency and Slavery Studies, 2023
The article is open access available at the page: https://www.degruyter.com/document/doi/10.1515... more The article is open access available at the page: https://www.degruyter.com/document/doi/10.1515/9783110987195-007/html
Jurists, starting from the mid-second century CE, call servi poenae those who are sentenced to the penalties of decapitation, exposure to wild animals or gladiatorial combat in the arena, burning alive, hard labour for life in the mines, and crucifixion. They introduce a new type of slavery in which the slave’s owner is not clearly determined and, as we will see, the consequences are not exactly the same as in regular slavery.
I will try to address five points: 1) origin of the terminology and concept of servus poenae; 2) the role played by the institution in the history of the potential conflict between the punitive power of the dominus on his slaves and the punitive power of the emperor on all the inhabitants of the empire, both free and slaves; 3) the importance of the new label in order to distinguish the legal condition of the people who were respectively, working, being exploited, or being executed in the arena; 4) the religious beliefs as well as the ideology of the amphitheatre as background for the executions; 5) the ambiguity of the expression servus poenae that allows to exploit without owning.
in, L. Galli Milic, A. Stoehr-Monjou (eds.), Au-delà de l’épithalame. Le mariage dans la littérature latine (IIIe s. av. - VIe s. ap. J.-C.) , 2022
Au-delà de l'épithalame Le mariage dans la littérature latine (iii e s. av.-vi e s. ap. J.-C.
in I Quaderni del ramo d’oro online 13 (2021, pubbl. 2022) 77-100., 2021
Trajan’s Arch in Benevento still holds many mysteries. I suggest a new interpretation of the fema... more Trajan’s Arch in Benevento still holds many mysteries. I suggest a new interpretation of the female figure standing on the keystones of the Arch. Notwithstanding other considerations the predominant position itself demonstrates the importance bestowed on the force or divinity placed on top of each keystone, overlooking all the other images sculpted on the panels. It is almost certainly Nemesis, the Greek goddess of justice who had been imported into Rome to represent imperial justice and had specific ties to Trajan, the ‘just’ ruler.
ATTI DELL'ACCADEMIA DI SCIENZE MORALI E POLITICHE, 2021
Roman law since the archaic period took care of the furiosus, a citizen who
was mentally impaired... more Roman law since the archaic period took care of the furiosus, a citizen who
was mentally impaired, protecting his person and his patrimony during the time in which
he was incompetent. Latin has a great number of words to indicate mental illness, often too
quickly considered interchangeable. Therefore, trying to ascertain the specific nuances of
each term and trying to understand the selection made by jurists is a preliminary step to understand
the legal regulation for the mentally impaired. In light of ancient classifications, I
propose to divide the Latin lexicon of madness in two groups: one pertaining to exceptional
and somewhat positive states of divine possession and another connected to insanity and
mental impairment that extends to insipientia. In my opinion the legal jargon is oriented
toward the first group.
Quaderno di storia del penale e della giustizia 3, 2021
L’articolo analizza una serie di termini latini relativi alla sfera della trasgressione e del cas... more L’articolo analizza una serie di termini latini relativi alla sfera della trasgressione e del castigo che hanno radici comuni con l’avestico e il sanscrito: ius, la parola più importante per i giuristi, paricidas (l’omicida), passando per l’intera famiglia di necare (uccidere), nex (morte), noxa/ noxia (colpa), noxius (colpevole). Tutti questi vocaboli e lo stesso castigare sono inquadrabili nella sfera religiosa di sanità e salvezza, di miasma e purificazione. Sia per Roma che per il mondo indo-iranico bisogna confrontarsi con la contraddizione profonda tra la grandezza di una visione religiosa che mira alla perfezione e alla giustizia e le pene brutali intrise di violenza che, espiando il miasma prodotto dalla colpa, sorreggono il mantenimento di tale visione.
The paper analyses a series of Latin terms pertaining to the domain of transgression and punishment that share a common root with Avestan and Sanskrit: ius, the most important word for jurists, paricidas (the homicide/murderer), passing through the family of necare (to kill), nex (death), noxa/ noxia (guilt), noxius (guilty). All these words can be framed in the religious sphere of sanity and salvation, of miasma and purification. Both in Rome and in the Indo-Iranian world we must address the profound contradiction between a religious vision aiming at perfection and justice and the brutal punishments necessary while atoning for the miasma produced by guilt sustain this vision.
In R.M. Cid López, A. Domínguez Arranz, R.M. Marina Sáez, (eds.), Madres y familias en la Antigüedad. Patrones femeninos en la transmisión de emociones y de patrimonio. Gijón: Ed. Trea S.L., 2021, pp. 289-303, 2021
Jewellery and children were the weapons of Roman women. Ornamenta muliebria were a proof (spy) o... more Jewellery and children were the weapons of Roman women. Ornamenta muliebria were a proof (spy) of their ‘richness’ and carried a greater value: ancestry, status, the capacity to partake in religious cults. In Rome it appears that jewellery had an intended line of transmission from woman to woman. The matronae, particularly attached to these symbols of social integration, defended them strenuously against the lex Oppia which had forbidden public displays of wealth. Cornelia, the mother of the Gracchi, never received her mother’s precious objects and presented her children as jewels. From the first imperial age in Roman discourse children took the place of jewellery as display of status bringing the problems of lineage and legacy to new heights and complexities. The children, on whom women had no power, became no longer just the expression of the mother’s prestige, but a ‘common guarantee of the spouses’. In Latin the word pignus simultaneously indicates the «pledge», intended as a precious object guaranteeing a pact or a relation, and the «child», as a living presence guaranteeing the marriage.
Le realtà della schiavitù: identità e biografie da Eumeo a Frederick Douglass. Atti del XL Convegno Internazionale GIREA Napoli, 18-20 dicembre 2017, Napoli, Satura, 2020
The paper addresses the reception of the terminology of ‘penal servitude’ in the modern age. Pena... more The paper addresses the reception of the terminology of ‘penal servitude’ in the modern age. Penal slavery / servitude is connected to servus poenae, a technical term devised during the II century CE for those condemned for a capital crime, which carried loss of freedom and civic rights, but not necessarily immediate execution. The Romans created a new category of degradation for human beings, that paved the way for the introduction of novel forms of detention and exploitation of felons. There is a gap in scholarship regarding the reception of this ancient institution in the modern age. Instead of being lost in the oblivion of time, direct and indirect citations of and references to the concept and institution of penal servitude resurface in thinkers of the early modern age and the age of revolution who focus on capital punishment and its relations with sovereignty.
Koinonia, 2020
The current expressions penal servitude/slavery have an antecedent in the Latin servitus poenalis... more The current expressions penal servitude/slavery have an antecedent in the Latin servitus poenalis, which in its turn is connected to servus poenae, the term applied by Roman jurists to those condemned for a capital crime for which the penalty was death, or capital punishments equated to death such as lifelong hard labour in the mines. The paper addresses the reception of the concept and terminology of servus poenae in the early modern age focusing especially on Grotius, Noodt and Heineccius.
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Books by Aglaia McClintock
In queste pagine si propone la lettura dei pannelli decorativi dell’Arco quasi come fossero un libro di pietra, che custodisce la cifra stessa che l’imperatore volle dare al suo regno. Il racconto inizia con l’investitura di Traiano affiancato nel suo viaggio da tre grandi “eroi” del passato, gli unici ad essersi spinti in Oriente vittoriosamente prima di lui: Ercole, Dioniso e Alessandro Magno. Quest’ultimo, la cui figura intera è qui individuata per la prima volta, consente di comprendere il modello di sovranità cui Traiano si ispirava. L’Arco è una biografia di Traiano e allo stesso tempo l’elogio del buon governo.
Edited Books by Aglaia McClintock
Storie, luoghi e istituzioni, di Aglaia McClintock
Sposare una Sabina, di Maurizio Bettini
Ercole, Caco e il commercio nel Foro Boario, di Cristiano Viglietti
Sull’Orazio sororicida, di Luigi Garofalo
Suicidi infamanti e divieto di sepoltura, di Graziana Brescia e Mario Lentano
Bruto, il console che fece uccidere i figli, di Carlo Pelloso
L’onore di Virginia e le XII Tavole, di Gianluca De Sanctis
Gneo Flavio, lo scriba che rubò il diritto, di Aglaia McClintock
As Dumézil writes Rome was the home of «born jurists» experts in definitions and distinctions. The volume follows an original anthropological approach privileging the social actors’ points of view, their beliefs and values and open to the conceptual framework in which they lived. The aim is to show how Rome’s most significant cultural production was ius: a way of thinking that structures time, space, rhetorical language, literature, iconography, emotions themselves. The first section of the volume “Religion and Law” addresses general themes reconstructing through an ample array of sources the sense that Romans gave to terms such as fas and ius and to personifications as Fides, Iustitia, and Aequitas. In the second section “Ius in action” we enter in what has always been anthropology’s privileged ground from Frazer to Lévi-Strauss: kinship relations, here analysed through legal sources and rhetorical disputes.
Papers by Aglaia McClintock
Jurists, starting from the mid-second century CE, call servi poenae those who are sentenced to the penalties of decapitation, exposure to wild animals or gladiatorial combat in the arena, burning alive, hard labour for life in the mines, and crucifixion. They introduce a new type of slavery in which the slave’s owner is not clearly determined and, as we will see, the consequences are not exactly the same as in regular slavery.
I will try to address five points: 1) origin of the terminology and concept of servus poenae; 2) the role played by the institution in the history of the potential conflict between the punitive power of the dominus on his slaves and the punitive power of the emperor on all the inhabitants of the empire, both free and slaves; 3) the importance of the new label in order to distinguish the legal condition of the people who were respectively, working, being exploited, or being executed in the arena; 4) the religious beliefs as well as the ideology of the amphitheatre as background for the executions; 5) the ambiguity of the expression servus poenae that allows to exploit without owning.
was mentally impaired, protecting his person and his patrimony during the time in which
he was incompetent. Latin has a great number of words to indicate mental illness, often too
quickly considered interchangeable. Therefore, trying to ascertain the specific nuances of
each term and trying to understand the selection made by jurists is a preliminary step to understand
the legal regulation for the mentally impaired. In light of ancient classifications, I
propose to divide the Latin lexicon of madness in two groups: one pertaining to exceptional
and somewhat positive states of divine possession and another connected to insanity and
mental impairment that extends to insipientia. In my opinion the legal jargon is oriented
toward the first group.
The paper analyses a series of Latin terms pertaining to the domain of transgression and punishment that share a common root with Avestan and Sanskrit: ius, the most important word for jurists, paricidas (the homicide/murderer), passing through the family of necare (to kill), nex (death), noxa/ noxia (guilt), noxius (guilty). All these words can be framed in the religious sphere of sanity and salvation, of miasma and purification. Both in Rome and in the Indo-Iranian world we must address the profound contradiction between a religious vision aiming at perfection and justice and the brutal punishments necessary while atoning for the miasma produced by guilt sustain this vision.
In queste pagine si propone la lettura dei pannelli decorativi dell’Arco quasi come fossero un libro di pietra, che custodisce la cifra stessa che l’imperatore volle dare al suo regno. Il racconto inizia con l’investitura di Traiano affiancato nel suo viaggio da tre grandi “eroi” del passato, gli unici ad essersi spinti in Oriente vittoriosamente prima di lui: Ercole, Dioniso e Alessandro Magno. Quest’ultimo, la cui figura intera è qui individuata per la prima volta, consente di comprendere il modello di sovranità cui Traiano si ispirava. L’Arco è una biografia di Traiano e allo stesso tempo l’elogio del buon governo.
Storie, luoghi e istituzioni, di Aglaia McClintock
Sposare una Sabina, di Maurizio Bettini
Ercole, Caco e il commercio nel Foro Boario, di Cristiano Viglietti
Sull’Orazio sororicida, di Luigi Garofalo
Suicidi infamanti e divieto di sepoltura, di Graziana Brescia e Mario Lentano
Bruto, il console che fece uccidere i figli, di Carlo Pelloso
L’onore di Virginia e le XII Tavole, di Gianluca De Sanctis
Gneo Flavio, lo scriba che rubò il diritto, di Aglaia McClintock
As Dumézil writes Rome was the home of «born jurists» experts in definitions and distinctions. The volume follows an original anthropological approach privileging the social actors’ points of view, their beliefs and values and open to the conceptual framework in which they lived. The aim is to show how Rome’s most significant cultural production was ius: a way of thinking that structures time, space, rhetorical language, literature, iconography, emotions themselves. The first section of the volume “Religion and Law” addresses general themes reconstructing through an ample array of sources the sense that Romans gave to terms such as fas and ius and to personifications as Fides, Iustitia, and Aequitas. In the second section “Ius in action” we enter in what has always been anthropology’s privileged ground from Frazer to Lévi-Strauss: kinship relations, here analysed through legal sources and rhetorical disputes.
Jurists, starting from the mid-second century CE, call servi poenae those who are sentenced to the penalties of decapitation, exposure to wild animals or gladiatorial combat in the arena, burning alive, hard labour for life in the mines, and crucifixion. They introduce a new type of slavery in which the slave’s owner is not clearly determined and, as we will see, the consequences are not exactly the same as in regular slavery.
I will try to address five points: 1) origin of the terminology and concept of servus poenae; 2) the role played by the institution in the history of the potential conflict between the punitive power of the dominus on his slaves and the punitive power of the emperor on all the inhabitants of the empire, both free and slaves; 3) the importance of the new label in order to distinguish the legal condition of the people who were respectively, working, being exploited, or being executed in the arena; 4) the religious beliefs as well as the ideology of the amphitheatre as background for the executions; 5) the ambiguity of the expression servus poenae that allows to exploit without owning.
was mentally impaired, protecting his person and his patrimony during the time in which
he was incompetent. Latin has a great number of words to indicate mental illness, often too
quickly considered interchangeable. Therefore, trying to ascertain the specific nuances of
each term and trying to understand the selection made by jurists is a preliminary step to understand
the legal regulation for the mentally impaired. In light of ancient classifications, I
propose to divide the Latin lexicon of madness in two groups: one pertaining to exceptional
and somewhat positive states of divine possession and another connected to insanity and
mental impairment that extends to insipientia. In my opinion the legal jargon is oriented
toward the first group.
The paper analyses a series of Latin terms pertaining to the domain of transgression and punishment that share a common root with Avestan and Sanskrit: ius, the most important word for jurists, paricidas (the homicide/murderer), passing through the family of necare (to kill), nex (death), noxa/ noxia (guilt), noxius (guilty). All these words can be framed in the religious sphere of sanity and salvation, of miasma and purification. Both in Rome and in the Indo-Iranian world we must address the profound contradiction between a religious vision aiming at perfection and justice and the brutal punishments necessary while atoning for the miasma produced by guilt sustain this vision.
“Donne e libertà: una rivoluzione ancora incompiuta”
Saluti istituzionali:
Prof.ssa Antonella Tartaglia Polcini
Assessora alla cultura di Benevento
Prof.ssa Maria Carmela Serluca
Assessora all’istruzione del Comune di Benevento
Introduce: prof.ssa Carmela D’Aronzo
Presidente Associazione culturale filosofica “ Stregati da Sophia”
Coordinano : Prof.ssa Aglaia McClintock
Docente del diritto romano e dei diritti dell’Antichità -Università del Sannio
Eugenio Murrali
Giornalista e scrittore
con Maria Cecilia D’Ercole // direttrice École des hautes études en sciences sociales di Parigi e Aglaia McClintock // Diritto romano e diritti dell’antichità Università del Sannio
modera Elisabetta Berardi // grecista
Fonti archeologiche, giuridiche e letterarie riportano numerosi esempi di donne imprenditrici, proprietarie e amministratrici di fabbriche di mattoni, usuraie e commercianti, coinvolte nella vita della città. Erano anche condannate a pene capitali e ai lavori forzati nelle miniere e nell’arena, microcosmi popolati da individui di ogni condizione e ceto in cui, a differenza che nella quotidianità, si riproducevano ed enfatizzavano le divisioni di genere.
PRESENTAZIONE DEL NUOVO LIBRO CLASSICI CONTRO DIKE. Ovvero della giustizia tra l'Olimpo e la Terra a cura di Alberto Camerotto e Filippomaria Pontani, MIMESIS, Milano-Udine 2020, ISBN 9788857563909 Intervengono tra gli autori e i curatori FILIPPOMARIA PONTANI (Università Ca' Foscari Venezia) AGLAIA MCCLINTOCK (Università del Sannio) DINO PIOVAN (Università di Verona) ALBERTO CAMEROTTO (Università Ca' Foscari Venezia)
L’antichità si è interrogata sulle origini della terra, degli astri, delle specie viventi, convinta che dalla visione delle origini dipendesse anche il senso da dare alla presenza finita dell’uomo.
La clamorosa e nota assenza a Roma di una cosmogonia non vuol dire che i Romani stessi o i loro dèì non dovessero rispondere a una o più leggi divine o al diritto posto dagli uomini. Dunque, come si articola, se si articola, un diritto divino a Roma? Come differisce e come si declina il rapporto tra uomini e dèi rispetto agli altri popoli antichi?
L’incontro di studio è riconosciuto dal Miur quale formazione e aggiornamento dei docenti delle Scuole Superiori, Piattaforma Sofia – Identificativo 89129. È necessaria la prenotazione sulla piattaforma.
Per qualsiasi informazione scrivere a:
aglaia.mcclintock@unisannio.it, adelaide.caravaglios@unisannio.it
LA GUERRA NEL MONDO CLASSICO
con Giovanni Brizzi e Aglaia McClintock
introduce e modera Andrea Santangelo
“Legalità È Cultura della R.E.L.Azione
(Rete Educativa per una Legalità in Azione)”
a cura di ANTONELLA TARTAGLIA POLCINI
Naples “L’Orientale” and “Suor Orsola Benincasa”
10-11 November 2022, DAAM Palazzo Corigliano.
with Judith Hallett, Bartolo Natoli, Angela Pitts of "Ancient Women Writers of Greece and Rome" (Routledge 2022)
https://www.youtube.com/watch?v=JEUbec4H-AU
Dopo i saluti istituzionali del Sindaco di Benevento Clemente Mastella, della Presidente del Tribunale Marilisa Rinaldi e del Procuratore della Repubblica Aldo Policastro hanno discusso con l’autore Edmondo Bruti Liberati: Gerardo Canfora, Rettore dell’Ateneo del Sannio, Aglaia McClintock, Garante degli Studenti dell’ateneo sannita, Antonella Tartaglia Polcini, Coordinatrice del Dottorato Persona, Mercato, Istituzioni.
44 a.C., Idi di Marzo, Cesare è ucciso perché aspirava a farsi re. Secondo Napoleone fu un assassinio vile e impolitico e la sua giustificazione una “asserzione evidentemente assurda e calunniosa”. Orazio Licandro in Cesare deve morire, a partire da questa affermazione, cerca di sciogliere l’enigma di una morte che ha cambiato il corso della storia. Combinando fonti archeologiche, letterarie e giuridiche questo appassionante studio offre un’inedita lettura della dittatura perpetua e dell’assetto costituzionale che Cesare andava a delineare nel momento in cui mirando alla conquista dell’Oriente cercava di emulare Alessandro.