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Relations between Jews and non-Jews in the Hellenistic-Roman period were marked by suspicion and hate, maintain most studies of that topic. But if such conjectures are true, asks Louis Feldman, how did Jews succeed in winning so many adherents, whether full-fledged proselytes or "sympathizers" who adopted one or more Jewish practices? Systematically evaluating attitudes toward Jews from the time of Alexander the Great to the fifth century A.D., Feldman finds that Judaism elicited strongly positive and not merely unfavorable responses from the non-Jewish population. Jews were a vigorous presence in the ancient world, and Judaism was strengthened substantially by the development of the Talmud. Although Jews in the Diaspora were deeply Hellenized, those who remained in Israel were able to resist the cultural inroads of Hellenism and even to initiate intellectual counterattacks. Feldman draws on a wide variety of material, from Philo, Josephus, and other Graeco-Jewish writers through the Apocrypha, the Pseudepigrapha, the Church Councils, Church Fathers, and imperial decrees to Talmudic and Midrashic writings and inscriptions and papyri. What emerges is a rich description of a long era to which conceptions of Jewish history as uninterrupted weakness and suffering do not apply.

Philosemitism --- Proselytes and proselyting, Jewish --- Judaism --- Antisemitism --- Jews --- Philo-Semitism --- Philsemitism --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- History. --- Controversial literature --- History and criticism. --- History --- Public opinion --- Relations. --- Proselytizing --- Convert making --- Proselyting --- Proselytism --- Proselytization --- Persuasion (Psychology) --- Religion --- Conversion --- Missions --- Against Apion. --- American Jews. --- Ancient history. --- Anti-Judaism. --- Antiochus IV Epiphanes. --- Arnobius. --- Ashkelon. --- Avodah Zarah. --- Babylonia. --- Babylonian captivity. --- Bar Kokhba revolt. --- Ben Sira. --- Bible. --- Book of Esther. --- Canaan. --- Christian mortalism. --- Conversion to Judaism. --- Culture of Greece. --- Dead Sea Scrolls. --- Elagabalus. --- Elisha ben Abuyah. --- Epigraphy. --- Essenes. --- Etymology. --- Eupolemus. --- Exegesis. --- Gentile. --- Greek literature. --- Greek mythology. --- Greek name. --- Greeks. --- Hebrew Bible. --- Hebrew language. --- Hebrews. --- Hellenistic period. --- Hellenization. --- Hermetica. --- Herod the Great. --- Herodian. --- Herodians. --- Hillel the Elder. --- Hyrcanus II. --- Israelites. --- Japheth. --- Jason of Cyrene. --- Jerusalem Talmud. --- Jewish diaspora. --- Jewish history. --- Jewish identity. --- Jewish literature. --- Jewish mysticism. --- Jewish name. --- Jewish religious movements. --- Jews. --- Joshua ben Gamla. --- Judah Halevi. --- Judaism. --- Judea (Roman province). --- Kashrut. --- Lactantius. --- Land of Israel. --- Letter of Aristeas. --- Maccabean Revolt. --- Maimonides. --- Mishnah. --- Mithraism. --- Notion (ancient city). --- Oenomaus of Gadara. --- Orthodox Judaism. --- Paganism. --- Pharisees. --- Philistia. --- Philo-Semitism. --- Phoenicia. --- Proselyte. --- Ptolemaic Kingdom. --- Ptolemy II Philadelphus. --- Rabbinic literature. --- Roman Empire. --- Roman Government. --- Sadducees. --- Samaritans. --- Saul Lieberman. --- Second Temple. --- Sicarii. --- Sirach. --- Sotah (Talmud). --- Stephanus of Byzantium. --- Suetonius. --- Syrian Jews. --- Talmudic law. --- Temple in Jerusalem. --- The Jewish War. --- Theophilus of Antioch. --- Theophrastus. --- Tiberias. --- Torah. --- Tosefta. --- Yiddish. --- Yishuv.

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"The surprising story of how Greek classics are being pressed into use in contemporary China to support the regime's political agenda. As improbable as it may sound, an illuminating way to understand today's China and how it views the West is to look at the astonishing ways Chinese intellectuals are interpreting-or is it misinterpreting?-the Greek classics. In Plato Goes to China, Shadi Bartsch offers a provocative look at Chinese politics and ideology by exploring Chinese readings of Plato, Aristotle, Thucydides, and other ancient writers. She shows how Chinese thinkers have dramatically recast the Greek classics to support China's political agenda, diagnose the ills of the West, and assert the superiority of China's own Confucian classical tradition.In a lively account that ranges from the Jesuits to Xi Jinping, Bartsch traces how the fortunes of the Greek classics have changed in China since the seventeenth century. Before the Tiananmen Square crackdown, the Chinese typically read Greek philosophy and political theory in order to promote democratic reform or discover the secrets of the success of Western democracy and science. No longer. Today, many Chinese intellectuals use these texts to critique concepts such as democracy, citizenship, and rationality. Plato's "Noble Lie," in which citizens are kept in their castes through deception, is lauded; Aristotle's Politics is seen as civic brainwashing; and Thucydides' criticism of Athenian democracy is applied to modern America.What do antiquity's "dead white men" have left to teach? By uncovering the unusual ways Chinese thinkers are answering that question, Plato Goes to China opens a surprising new window on China today"-- "Do the ancient Greek classics of politics and philosophy arouse interest among the Chinese? The answer, according to Shadi Bartsch, is a resounding yes. Works by Plato, Aristotle, Thucydides, and to a lesser extent Cicero and Vergil, generally unknown to China during the millennia-long dynastic system, have shown themselves "good to think with" in contemporary China, both at moments of crisis and revolution, and at moments of increasing confidence and nationalism. Even as classical studies wane in Europe and America, the Chinese believe they are indispensable to an understanding of Western culture. First treated as relevant to China's problems of modernization, now more likely to be invoked in discussions of what the Chinese feel is the loss of a moral compass of contemporary Europe and the United States, the Western classics are treated as more relevant than the west has ever treated the Confucian tradition. In this book, based on her 2018 Martin Lectures given annually at Oberlin college, Shadi Bartsch aims to tell the long history of reception of classics in China. It follows an arc in time from the mid-16th century, when the Jesuits first brought classical texts to China, to the events of the tumultuous 20th century-a time of reform, revolution, and repression-and the present day. Although the book is rooted in this history, its major concern is the contemporary situation in China. Bartsch reflects on Chinese intellectual responses to a number of different "classical" topics: Athenian democracy, Plato's "noble lie," the western emphasis on Socratic rationality, the use of Leo Strauss's non-democratic interpretation of these texts, and the struggle to reappropriate the heritage of the West in favor of China's current form of government. These studies help us to see ourselves as "other," reflected in the eyes of a different culture that believes in the value of all the ancients, European and Chinese, but that is decidedly more skeptical toward the modern west"--

Philosophy, Ancient. --- Nationalism --- Plato --- Influence. --- China --- Politics and government. --- Ancient China. --- Ancient Greece. --- Business card. --- Cape Ann. --- Capitalism. --- Carl Schmitt. --- Central Committee of the Communist Party of China. --- Chen Duxiu. --- China. --- China–United States relations. --- Chinese Academy of Sciences. --- Chinese Academy of Social Sciences. --- Chinese Buddhism. --- Chinese New Left. --- Chinese People's Association for Friendship with Foreign Countries. --- Chinese People's Political Consultative Conference. --- Chinese Wikipedia. --- Chinese characters. --- Chinese culture. --- Chinese dictionary. --- Chinese economic reform. --- Chinese literature. --- Chinese mythology. --- Chinese nationalism. --- Chinese painting. --- Chinese people. --- Chinese philosophy. --- Christian mortalism. --- City-state. --- Classical Chinese. --- Classical antiquity. --- Communist Party of China. --- Communist state. --- Conditions (magazine). --- Confucianism. --- Confucius. --- Dunhua. --- Economy. --- Emperor of China. --- General Office of the Communist Party of China. --- General Secretary of the Communist Party of China. --- Government of China. --- Hainan University. --- Han Feizi. --- Hu Jintao. --- Hu Yaobang. --- Hui Shi. --- Jean-Jacques Rousseau. --- Jian. --- Jilin University. --- Legalism (Chinese philosophy). --- Leo Strauss. --- Liang Qichao. --- Liu Xiaobo. --- Mainland China. --- Mainland Chinese. --- Mandarin Chinese. --- Mao Yuanxin. --- Mencius. --- Ming dynasty. --- Modern China (journal). --- Mou Zongsan. --- Nanjing University. --- Neo-Confucianism. --- New Confucianism. --- Nishi Amane. --- Peking University. --- Peng (mythology). --- Philosopher king. --- Philosopher. --- Philosophy. --- Platonic realism. --- Pope Clement XI. --- Port of Piraeus. --- President of the People's Republic of China. --- President of the Republic of China. --- Qianlong Emperor. --- Qin Shi Huang. --- Rationality. --- Republic (Plato). --- Shandong University. --- Shandong. --- Shangdi. --- The Berkshires. --- The Mandarins. --- Tiananmen Square. --- Tianxia. --- Wen Jiabao. --- Western culture. --- Western philosophy. --- Written Chinese. --- Wu Enyu. --- Xi Jinping. --- Xunzi (book). --- Yale College. --- Zhang Zhidong. --- Zhao Ziyang. --- Zheng (state). --- Zhou dynasty. --- Zhuangzi (book). --- Philosophy, Ancient