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Download Disabilities in Roman Antiquity: Disparate Bodies A Capite by Christian Laes PDF

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By Christian Laes

This is often the 1st quantity ever to systematically learn the topic of disabilities within the Roman international. The members research the subject a capite advert calcem, from head to toe. Chapters care for psychological and highbrow incapacity, alcoholism, visible impairment, speech problems, hermaphroditism, immense births, mobility difficulties, osteology and visible representations of disparate our bodies. The authors absolutely interact with literary, papyrological, and epigraphical assets, whereas iconography and osteo-archaeology are taken into consideration. additionally the past due old proof is considered. Refraining from an intensive constructionist point of view, the members recognize the potential of getting to know major modifications within the means impairment used to be culturally considered or assessed.

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See also Clark, Rose in this volume. f. goodey and m. lynn rose an ancient text will supply an adjective or substantive more often than a noun—it will correspond with the set of characteristics that we attach today to an equivalent-sounding label. 20 On the evidence, the category of intellectual disability in particular demands a strong scepticism: that is, there is more or less no cross-historical correspondence at all. Intellectually disabled people—so say the cognitive psychologist and the doctors, teachers and social workers who follow her lead—lack intelligence defined by such characteristics as the ability to generalise or make abstractions, to reason logically, to process information or maintain attention.

Lynn rose heart, in which πνεῦµα functioned. Thought events, and likewise their moral and behavioural connotations, were secondary indicators of the health of these organs. A healthy temperament or complexion (κρᾶσις) in a bodily organ consisted of the traditional Hippocratic qualities of hot, cold, wet, and dry; an imbalance of these material qualities in some sense simply was a cognitive impairment. In this picture there is no dualism, or even mere complementarity, between intellectual and physiological elements.

By the time of Alexander’s text the word clearly means lay people: non-philosophers. Our translation of this fluctuating and charged term (idiocy was an important criterion in the era of nineteenth- and twentieth-century eugenic practice) remains deliberately anachronistic. It forces us to ask: exactly what characteristics qualified one for the label of idiocy? The logic of this passage is that Alexander’s philosophical opponents, the Stoics, were the idiots. This is not a normal insulting of one’s peers by referring to them as intellectually disabled or ‘retarded,’ since no distinct intellectually disabled population like ours was recognised at the time.

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