Hypatia

Special attention in this Newsletter for pythagorean women.                  Sarah B. Pomeroy  interview + CV, Hypatia,  Museum of Pythagoras,
basilica Pitagorica, Conferences , New books, Book reviews, Book chapters, Journal articles, Internet

We criticize a view of maternity that equates the natural with the genetic and biological and show how such a practice overdetermines the maternal body and the maternal experience for women who are mothers through adoption and ART (Assisted Reproductive Technologies). As an alternative, we propose a new framework designed to rethink maternal bodies through the lens of feminist embodiment. Feminist embodied maternity, as we call it, stresses the particularity of experience through subjective embodiment. A feminist embodied maternity emphasizes the physical relations of the subjective lived-body rather than the genetic or biological connections. Instead of universalizing claims about the maternal body, embodied maternity looks to communicable experiences and empathetic understanding.

Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such “grounding” phys as much of the foundational role demanded of philosophy as can coherently be played by anything—and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross-culturally, and (2) historicizing “all the way down,” as a way of exorcising the demand for the ahistorical grounding of epistemology.

Judith Butler, Joan Tronto, and Stephen King all hinge human experience on shared ontological vulnerability, but whereas Butler and Tronto use vulnerability to build ethical commitments, King exploits aging, disability, and death to frighten us. King's horror genre is provocative for the imaginative landscape of feminist theory precisely because he uses vulnerability to magnify the anxieties of mass culture. In Christine, the characters' shared susceptibility to psychic and physical injury blurs the boundary between care and violence. Like Butler, King depicts our social worlds encrusted with normative violence: the mundane ways that norms police gender, race, class, and disability identities. And like Butler, King makes undecidability a key feature of human identity: the idea that needs and identities are uncertain. Normative violence and undecidability trouble the starting point of Tronto's care theory—attentiveness to needs—because both concepts invest interdependency...

The attacks of 11 September 2001 and the War on Terror that has arisen in their wake have left an indelible imprint on contemporary cinema, as has the manner in which they have been covered in the media. Such is equally true of films that are set in the ancient world, and this article takes Alejandro Amenábar's film Agora as a case study for considering how 9/11 has impacted visualizations of antiquity in popular cinema. How the images and stereotypes of the War on Terror are grafted onto antiquity is considered through a discussion of the film's depiction of pagans, Christians, and Jews, respectively, and particular scenes are analyzed as emblemizing the director's political leanings and distinctly contemporary filmic approach.

Les attaques du 11 septembre 2001 et la guerre au terrorisme qui s'en est suivie ont laissé une empreinte indélébile sur le cinéma contemporain, de même que la manière dont ces événements ont été couverts dans les médias. Cette constatation vaut égale-ment pour les films qui se déroulent dans l'ancien monde. À partir du film Agora d'Alejandro Amenábar, cet article se propose d'évaluer comment le 11 septembre a influencé les représentations de l'Antiquité dans le cinéma populaire. La manière dont les images et les stéréotypes de la guerre au terrorisme ont été appliqués à l'Antiquité est considérée au moyen d'une discussion sur les représentations respec-tives des païens, des chrétiens et des juifs dans le film. Certaines scènes sont aussi analysées comme étant représentatives des tendances politiques du réalisateur, ainsi que de l'approche filmique clairement contemporaine.

The relationship between Synesius of Cyrene and his teacher Hypatia has been misunderstood because the letters between them have been read out of their intended order. These letters formed part of a deliberately organized letter collection, but they have often been read in chronological rather than manuscript order. This distorts their meaning and correcting for this misreading both leads to a better appreciation of how the personal relationship deepened between these two thinkers and why it is essential to read collected letters in the order their complier intended.

Hypatia of Alexandria was remembered as an inspiring teacher of philosophy, a devoted pagan, and an important mathematician. While her violent death in 415 CE has brought her the most subsequent fame, she also lived an extraordinary life. This volume presents eleven original essays as well as new translations of all the primary sources on Hypatia.

O texto foi criado para  o projeto "Uma filósofa por mês" e publicado no blog do Grupo de Estudos Germina.

Link: https://germinablog.wordpress.com/2020/06/17/hipatia-vida-representacoes-e-morte/

Este é um ensaio sobre a filósofa Hipátia de Alexandria. Introduzo o texto com alguns aspectos biográficos da vida de Hipátia, abordando com base nas discussões historiográficas o que ela estudava e ensinava e as obras que produziu. Em seguida, exponho algumas reflexões sobre as diversas representações de Hipátia ao longo da história, seja como uma mulher pagã, cristã, branca, feminista, africana ou defensora da liberdade intelectual. Por último, traço algumas considerações sobre a glória e o luto em relação com a morte de Hipátia para pensar o que a morte da filósofa representa para a história da filosofia.

PALAVRAS-CHAVE: Hipátia; representações; vida; morte; luto.

The historically obscure elements in St. Catherine's martyrologies, as well as her characteristic of an exceptionally wise woman, were the triggers for a theory of being a Christianized version of the atrociously murdered philosopher Hypatia. Even her peculiar name was a subject of several hypotheses concerning the etymology and the meaning of it. In any case, the compelling conception that St. Catherine was definitively Hypatia was exposed in a book by Vasileios Myrislides which has been published in 1926. In that book the author claims that in 1897, being a headmaster of a Greek school in the Turkish town Denizli, he discovered that in 25th of November the Greek minority there instead of celebrating the memory of St. Catherine, just as the rest of the Greeks Christians Orthodox, the community was rendering honor to the holy martyr Hypatia. The writer attests the existence of a manuscript containing a Mass about Hypatia, as well as a letter confessing her desire to die as a Christian. Additionally, Myrsilides shares his witness about an ancient temple dedicated to Hypatia with a respective inscription that discovered to the ruined city of Laodicea. About thirty years later the theologian Chrestos Enisleides propagates all these findings and indeed many were the scholars in the Greek scientific milieu who, bona fide, attached much credence to this theory. Finally the theory of an absolute identification of St. Catherine and Hypatia enjoyed a revival through the work of Annemarie Maeger who in 2002 published a full translation of Myrsilides' book in German. This paper surveys the endurance that this theory developed in a time frame of 76 years and examines its problematic core.