Mark Toher, Between Republic and Empire: Interpretations of Augustus and His Principate. (Berkeley-Los Angeles 1990) [with K.A. Raaflaub].

Representing five major areas of Augustan scholarship—historiography, poetry, art, religion, and politics—the nineteen contributors to this volume bring us closer to a balanced, up-to-date account of Augustus and his principate.

Mark Toher, GEORGICA: Studies in Honor of George Cawkwell. (London, 1991) [with M.A. Flower].

Hans-Friedrich Mueller, Roman Religion in Valerius Maximus. (Routledge Classical Monographs), 2002.

Valerius Maximus was an indefatigable collector of historical anecdotes illustrating vice and virtue. His Memorable Deeds and Sayings are unparalleled as a source for the opinions of Romans in the early empire on a vast range of subjects. Mueller focuses on what Valerius can tell us about contemporary Roman attitudes to religion, attacking several orthodoxies along the way. He argues that Roman religion could be deeply emotional. That it was possible to believe passionately in the divinity of the emperor - even when, like Tiberius, he was still alive - and that Rome's gods and religious rituals had an important role in fostering conventional morality. The study further explores elements of ancient rhetoric, Roman historiography, and Tiberian Rome. The fact that Valerius was a contemporary of Jesus means his work is also valuable in reflecting the attitudes and beliefs of the ruling class to which Christ and his followers were politically subject, and which formed the background to the growth and persecution of Christianity.

Hans-Friedrich Mueller, (Editor), E. Gibbon, (author), The Decline and Fall of the Roman Empire. (Modern Library Classics), 2005.

Gibbon’s masterpiece, which narrates the history of the Roman Empire from the second century a.d. to its collapse in the west in the fifth century and in the east in the fifteenth century, is widely considered the greatest work of history ever written. This abridgment retains the full scope of the original, but in a compass equivalent to a long novel. Casual readers now have access to the full sweep of Gibbon’s narrative, while instructors and students have a volume that can be read in a single term. This unique edition emphasizes elements ignored in all other abridgments—in particular the role of religion in the empire and the rise of Islam.

Hans-Friedrich Mueller, (translator), A. Mehl, (author), Roman Historiography: An Introduction to its Basic Aspects and Development. (Wiley-Blackwell). 2011. 

Roman Historiography: An Introduction to its Basic Aspects and Development presents a comprehensive introduction to the development of Roman historical writings in both Greek and Latin, from the early annalists to Orosius and Procopius of Byzantium.

* Provides an accessible survey of every historical writer of significance in the Roman world
* Traces the growth of Christian historiography under the influence of its pagan adversaries
* Offers valuable insight into current scholarly trends on Roman historiography
* Includes a user-friendly bibliography, catalog of authors and editions, and index

Stacie Raucci, Elegiac Eyes: Vision in Roman Love Elegy. (Lang Classical Studies), 2011

Elegiac Eyes is an in-depth examination of vision and spectacle in Roman love elegy. It approaches vision from the perspective of Roman cultural modes of viewing and locates its analysis in close textual readings of Tibullus, Propertius, and Ovid. The paradoxical nature of the Roman eyes, which according to contemporary optical theories were able to penetrate and be penetrated, as well as the complex role of vision in society, provided the elegists with a productive canvas for their poems. By locating the elegists' visual games within their contemporary context, Elegiac Eyes demonstrates how the elegists were manipulating notions that were specifically Roman and familiar to their readership.

Tarik Wareh, The Theory and Practice of Life: Isocrates and the Philosophers. (Harvard University Press), 2012. 

This book is a study of the literary culture within which the works, schools, and careers of Plato and Aristotle took shape, focusing on the important role played by the rhetorical education offered in the school of their rival Isocrates. The argument shows that when Aristotle illustrates his ethical theory by reference to the practical arts, it is no appeal to homespun common sense but a sign of dependence on the tradition of rhetorical and empirical methodology. Likewise, when Plato constructs the possibility of a truly philosophical rhetoric on the model of “Hippocratic” medicine, his uncomfortable consciousness of rhetorical theory’s relevance, prestige, and power is revealed. The second half of the book brings together the fragmentary evidence for the participation of “Isocrateans” in the philosophical polemics, princely didactics, and literary competition of the fourth century, shedding new light on the “lost years” of intellectual and literary history that lie before the dawn of the Hellenistic period.

Tommaso Gazzarri, (ed., trans.), Seneca. De Brevitate Vitae. (Arnoldo Mondadori Editore), 2010.

Tra i dialoghi filosofici più famosi di Seneca, il "De brevitate vitae" venne composto probabilmente tra il 49 e il 55 d.C. ed è dedicato a Paolino, da identificarsi forse con il suocero del filosofo: un uomo dunque sufficientemente maturo per comprendere e apprezzare la profondità del messaggio senecano. Il tema trattato è di quelli che rimangono di perenne attualità: la fugacità del tempo e la brevità della vita. Che però, sostiene Seneca, appare tale solo a chi, non sapendone afferrare la vera essenza, si disperde in mille futili occupazioni. Di fronte a questa massa di occupati, "assediati" dalle proprie inutili attività, Seneca propone il suo modello umano, il saggio che si dedica all'otium, vivendo in prima persona l'alternativa etica alla società violenta dell'epoca neroniana e trovando nella riflessione filosofica il metodo per ristabilire l'equilibrio morale e recuperare la salute dello spirito; la conoscenza di sé diventa così il punto di partenza per dare un significato nuovo al proprio agire nel mondo e al suo valore sociale. Riappropriarsi del proprio tempo vuol dire dunque rivendicare con forza il diritto di riappropriarsi di se stessi, esercitando la forma più alta di libertà, di esperienza culturale e intellettuale, di una socialità che affratella gli uomini.