Approaching the holy household
Approaching the holy household
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走近圣家
DOI：
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发表时间：
2007
期刊：
影响因子：
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通讯作者：
K. Cooper
中科院分区：
文献类型：
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作者：
K. Cooper
古代晚期的家庭史与古代晚期的历史一样，也涉及同样的压力和变化，而且往往是集中的。在古代晚期，罗马家庭不再是罗马主人的主要工作场所，也不再是培养年轻公民服从、勇敢和虔诚等美德的最初场所，而是一个越来越不稳定的竞技场，用来测试和谈判政治忠诚、种族归属和宗教身份。总而言之，家庭在最基本的层面上是一个物理空间，它与广场和战场沿着，是一个发生无数冲突的空间，最终导致“罗马的陷落”。与此同时，家庭是人类的集合体，通常是庞大而复杂的，在罗马制度中，家庭在汇集理论反思的强度方面几乎是独一无二的，可以追溯到一千年前的柏拉图和亚里士多德，1具有相对灵活的政治。
The history of the household in late antiquity involves the same pressures and transformations, often in concentrated form, as the history of late antiquity writ large. During late antiquity the Roman household evolved away from an established role as the main place of business for the Roman dominus and the initial site for training young citizens in the virtues of obedience, courage, and pietas required by the civic order to an increasingly volatile arena for testing and negotiating political loyalties, ethnic affiliations, and religious identities. The household, in sum, was at its most basic level a physical space, and, along with the forum and battlefield, it was a space in which the myriad incremental conflicts that added up to “the fall of Rome” took place. At the same time, the household was a collection—often large and complex—of human beings, and among Roman institutions the household was virtually unique in bringing together an intensity of theoretical reflection, reaching back a millennium to Plato and Aristotle,1 with a comparatively flexible polity.2 The domus or oikos3 was well-served by legal provision,