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Has any ancient figure captivated the imagination of people over the centuries so much as Alexander the Great? In less than a decade he created an empire stretching across much of the Near East as far as India, which led to Greek culture becoming dominant in much of this region for a millennium. Here, an international team of experts clearly explains the life and career of one of the most significant figures in world history. They introduce key themes of his campaign as well as describing aspects of his court and government and exploring the very different natures of his engagements with the various peoples he encountered and their responses to him. The reader is also introduced to the key sources, including the more important fragmentary historians, especially Ptolemy, Aristobulus and Clitarchus, with their different perspectives. The book closes by considering how Alexander's image was manipulated in antiquity itself.
In the Conclusion to this book, we move from looking back to assembling a future. This chapter shows that the metaphorical uses of disability that have been examined throughout the book remain with us in the present. And it attempts to set out some approaches towards ending this practice of making meaning out of bodies. This will require, the conclusion argues, more than a commitment to neoliberal diversity initiatives and to inclusion (though inclusion remains nonetheless urgent) – it will require us to decolonise the way that we look, and to disassemble the classical tradition in favour of models that insist on the receiver’s accountability. Maria Oshodi’s 1992 play Hound is an important text in this chapter, which looks beyond the line, or inheritance model of classical reception to the example of Stacey Park Milbern’s ‘crip ancestorship’ model. Ultimately, the conclusion is invested in the core questions of this book: what kind of an ancient world would we need to imagine, who would we need to take as our ancestors, and how might we organise the models that figure our relationship with it and them, in order for a more equal future to become our reality?
This introduction begins by setting up the core question of this book: why is it that disability is still frequently used as a metaphor, despite awareness that this is harmful – and what can we as readers and receivers of classical texts do about it? The role played by spectators, by models of reception, and by ways of understanding vision in this problem are underlined. The chapter introduces the concept of assemblage theory, seeing it as something that arises out of the focus on the reader evident in reception theory’s beginnings. It draws out some of the benefits of an assemblage-thinking model, weighing them against other ways of understanding reception and relation. It closes with some examination of the various activisms and limitations evident throughout the book.