By Todd Penner
This selection of essays makes a speciality of matters concerning gender on the intersection of spiritual discourses in antiquity. as a consequence, an array of traditions is analyzed with the purpose of extra absolutely situating the development and illustration of gender in early Christian, Jewish and Greco-Roman argumentation. Taken as an entire, those essays give a contribution to the aim of showing the wide variety of suggestions which are to be had for analyzing the interconnection of gender, rhetoric, strength, and beliefs, specially as they relate to identification formation within the historical international in the course of the early centuries of the universal period. the focal point on historic conceptions of gender makes this assortment really invaluable not just for biblical students, but in addition for classicists and researchers operating within the box of gender reports, besides as for these attracted to exploring related matters in different non secular traditions or in Western spiritual traditions of alternative time sessions.
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Extra info for Mapping Gender in Ancient Religious Discourses (Biblical Interpretation Series)
Abr. 135–36) 71 John J. Winkler, The Constraints of Desire: The Anthropology of Sex and Gender in Ancient Greece (New York: Routledge, 1990), 50; Hanson, “Medical Writers’ Woman,” 311; and Gleason, “Semiotics of Gender,” 31. 72 Cf. Plato, Tim. 90e–91d. Also see Gleason, “Semiotics of Gender”; Maud W. Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton: Princeton University Press, 1995); Hanson, “Medical Writers’ Woman”; Martin, “Heterosexism and the Interpretation,” 341–46; and Martha C.
7% of non-dually sexed people that are “hidden” among them. 5%) and “genotypically male (XY)” children who appear female or androgynous at birth but at puberty develop testes, a fused scrotum and secondary For criticisms, see Helen King, Hippocrates’ Woman: Reading the Female Body in Ancient Greece (London: Routledge, 1998), 11; and Rebecca Fleming, Medicine and the Making of Roman Women: Gender, Nature, and Authority from Celsus to Galen (Oxford: Oxford University Press, 2000), 120–21. : Harvard University Press, 1998).
49 As Aristotle noted, “Anyone who does not take after his parents is really a monstrosity, since in these cases nature has strayed from the generic type” (Gen. an. 767b). 50 Brisson, Sexual Ambivalence, 23, 25, 31; and Ajootian, “Only Happy Couple,” 229, 240 n. 38. 51 Brisson, Sexual Ambivalence, 31. 262). 53 However, Roman treatments of the Cybele cult as a monstrous and eﬀeminating Roman superstition provide critical evidence that the older Republican ideology remained alive in important Roman circles.
Mapping Gender in Ancient Religious Discourses (Biblical Interpretation Series) by Todd Penner