A significant other to activity and Spectacle in Greek and Roman Antiquity offers a sequence of essays that follow a socio-historical standpoint to myriad features of historical game and spectacle. Covers the Bronze Age to the Byzantine Empire
• contains contributions from various overseas students with quite a few Classical antiquity specialties
• is going past the standard concentrations on Olympia and Rome to check recreation in towns and territories through the Mediterranean basin
• includes a number of illustrations, maps, end-of-chapter references, inner cross-referencing, and an in depth index to extend accessibility and help researchers
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Additional resources for A Companion to Sport and Spectacle in Greek and Roman Antiquity (Blackwell Companions to the Ancient World)
11 On soul-powers see Blumenth al 1971, 20–111. OUP CORRECTED PROOF – FINAL, 15/12/2016, SPi Sources and Structures of Power and Activity in Plotinus 21 Let us take the Soul-dimension ﬁrst. Everything in the physical world, composed of form and matter, is a reﬂection or outﬂow of the content of soul, organized by soul’s generative power, ranging from more complex organisms like the heavenly bodies—or visible gods, as Plotinus calls them— to other living creatures, including all animals and plants, and all the way down to rocks and the elements that we think are inanimate, but are in fact still saturated by the power of soul from different perspectives: all soul from the top, as it were, including every soul-perspective; world soul responsible for the world’s physical structure (including human organic structures); the soul of the earth, and so on.
Not very much, in fact, except an indeﬁnable, but unmistakeable, sense of originality. 4 So Plotinus’ thought was not a ﬁxed departure point, because Plotinus himself indentures his thought to many others before him, especially Plato, and because his distinctive lines of inquiry inevitably arise out of questions in Plato, Aristotle, and the whole of earlier thinking. TERMINOLOGY The term dunamis, and its counterpart energeia, derives from Aristotle and Plato and has a considerable range of meaning.
Intellect itself, Plotinus says, ‘is always desiring and always hitting upon the object of its desire’ (11, 23). ’47 In V 9, 10, 14, Plotinus eliminates physical potency from the intelligible world while emphasizing the simultaneous wholeness of Intellect, compatible with ‘each [being] an individual power’ (ἕκαστον δύναμις ἰδία) (6, 9), ‘having its power in the whole’ (ἔχον δὲ δύναμιν ἕκαστον ἐν τῷ ὅλῳ) (8, 6–7), and each sharing in motion and rest, sameness and otherness (10, 10–14). But he includes the participant individual in a simultaneous relation of power from above and perhaps potency from below.