{"id":{"repo_id":"cambridge","oai_identifier":"oai:www.repository.cam.ac.uk:1810/392286"},"canonical_url":"https://search.dev.ndltd.org/etd/cambridge/oai:www.repository.cam.ac.uk:1810/392286","repository":{"repo_id":"cambridge","name":"Cambridge University","base_url":"https://api.repository.cam.ac.uk/server/oai/request"},"display":{"title":"Wealth and ethics in Pindar","abstract":"This dissertation examines wealth alongside other ethical values in Pindar’s epinicians, using an approach developed with the anthropology of ethics and in critical dialogue with socioeconomic historicism. It aims to restore the place of divinity in Pindar’s valuation of wealth and provide a productive framework for interpreting apparent inconsistencies in Pindar’s gnomic wisdom. The methodology incorporates the situated ethics of personal interaction and the poet’s authoritative claims to find the distinctive intervention of individual odes into discourse on ethics. In each chapter’s case study, wealth is found to establish different ethical opportunities and challenges. Chapter 1 couches the claim that ‘man is money’ within the themes of love and loss that run throughout Isthmian 2. In Chapter 2, I argue that the eschatology of Olympian 2 is framed as ethical inheritance and compared to inheriting from the dead, which raises questions about what sort of wealth can cross the boundary of death. Chapter 3 shows how the power of wealth in the context of the colony of Cyrene is enhanced by cooperation in Pythian 5. In Chapter 4, the ethical challenge posed by wealth as a divine benefaction finds its origin in the myth of Ixion in Pythian 2. In each study, the embodied orientation of normativity is identified through close readings of interactions of characters and the relationship between values in gnomic wisdom. This offers a new approach to values in Pindar that accounts for the diverse ways in which wealth is involved in interpersonal and religious ethics.","abstract_html":"This dissertation examines wealth alongside other ethical values in Pindar’s epinicians, using an approach developed with the anthropology of ethics and in critical dialogue with socioeconomic historicism. It aims to restore the place of divinity in Pindar’s valuation of wealth and provide a productive framework for interpreting apparent inconsistencies in Pindar’s gnomic wisdom. The methodology incorporates the situated ethics of personal interaction and the poet’s authoritative claims to find the distinctive intervention of individual odes into discourse on ethics. In each chapter’s case study, wealth is found to establish different ethical opportunities and challenges. Chapter 1 couches the claim that ‘man is money’ within the themes of love and loss that run throughout Isthmian 2. In Chapter 2, I argue that the eschatology of Olympian 2 is framed as ethical inheritance and compared to inheriting from the dead, which raises questions about what sort of wealth can cross the boundary of death. Chapter 3 shows how the power of wealth in the context of the colony of Cyrene is enhanced by cooperation in Pythian 5. In Chapter 4, the ethical challenge posed by wealth as a divine benefaction finds its origin in the myth of Ixion in Pythian 2. In each study, the embodied orientation of normativity is identified through close readings of interactions of characters and the relationship between values in gnomic wisdom. This offers a new approach to values in Pindar that accounts for the diverse ways in which wealth is involved in interpersonal and religious ethics.","abstract_has_math":false,"creators":["Roe, Timothy"],"institution":"University of Cambridge","degree_name":"Doctor of Philosophy (PhD)","degree_level":"Doctoral","degree_discipline":null,"degree_department":null,"school":null,"contributors":[],"advisors":["Gagné, Renaud"],"committee_chairs":[],"committee_members":[],"year":2025,"date_issued":"2025-07-28","date_published":"2025-07-28","updated_at":"2026-07-22T22:24:10Z","subjects":["ancient Greek literature","Lyric","Anthropology of ethics","epinician","praise"],"languages":["eng"],"rights":[],"rights_urls":["https://www.repository.cam.ac.uk/bitstreams/3c252946-8986-47b4-82c5-45fae535d838/download","http://purl.org/NET/rdflicense/allrightsreserved"],"identifier_entries":[{"key":"dc:creator.authoridentifier","label":"Author Identifier","values":["0009000226383874"],"render_values":[{"text":"0009-0002-2638-3874","href":"https://orcid.org/0009-0002-2638-3874","code":true}]}]},"links":{"outbound_url":"https://doi.org/10.17863/CAM.123040","outbound_label":"DOI","outbound_source":"dc:identifier.doi"},"metadata_groups":[{"id":"people","label":"People","entries":[{"key":"dc:contributor.advisor","label":"Advisor","values":["Gagné, Renaud"]},{"key":"dc:creator","label":"Author","values":["Roe, Timothy"]},{"key":"dc:creator.authoridentifier","label":"Author Identifier","values":["0009000226383874"]}]},{"id":"academic_context","label":"Academic Context","entries":[{"key":"dc:date.issued","label":"Date","values":["2025-07-28"]},{"key":"dc:publisher.institution","label":"Dc Publisher Institution","values":["University of Cambridge"]},{"key":"dc:relation.isreferencedby.uri","label":"Dc Relation Isreferencedby URI","values":["https://www.repository.cam.ac.uk/handle/1810/392286"]},{"key":"dc:type","label":"Dc Type","values":["Thesis"]},{"key":"dc:type.qualificationlevel","label":"Dc Type Qualificationlevel","values":["Doctoral"]},{"key":"dc:type.qualificationname","label":"Dc Type Qualificationname","values":["Doctor of Philosophy (PhD)"]}]},{"id":"subjects_keywords","label":"Subjects and Keywords","entries":[{"key":"dc:subject","label":"Dc Subject","values":["ancient Greek literature","Lyric","Anthropology of ethics","epinician","praise"]}]},{"id":"language_rights","label":"Language and Rights","entries":[{"key":"dc:language","label":"Dc Language","values":["eng"]},{"key":"dc:rights","label":"Dc Rights","values":["https://www.repository.cam.ac.uk/bitstreams/3c252946-8986-47b4-82c5-45fae535d838/download","http://purl.org/NET/rdflicense/allrightsreserved"]},{"key":"dc:rights.embargodate","label":"Dc Rights Embargodate","values":["2026-11-12"]},{"key":"dc:rights.embargotype","label":"Dc Rights Embargotype","values":["embargo"]}]},{"id":"identifiers","label":"Identifiers","entries":[{"key":"dc:identifier.doi","label":"DOI","values":["https://doi.org/10.17863/CAM.123040"]},{"key":"dc:identifier.uri","label":"Identifier URI","values":["https://www.repository.cam.ac.uk/bitstreams/5a6a3fd0-7332-4402-94a1-a1250bc12b98/download"]}]},{"id":"additional","label":"Additional Metadata","entries":[{"key":"dc:description.abstract","label":"Abstract","values":["This dissertation examines wealth alongside other ethical values in Pindar’s epinicians, using an approach developed with the anthropology of ethics and in critical dialogue with socioeconomic historicism. It aims to restore the place of divinity in Pindar’s valuation of wealth and provide a productive framework for interpreting apparent inconsistencies in Pindar’s gnomic wisdom. The methodology incorporates the situated ethics of personal interaction and the poet’s authoritative claims to find the distinctive intervention of individual odes into discourse on ethics. In each chapter’s case study, wealth is found to establish different ethical opportunities and challenges. Chapter 1 couches the claim that ‘man is money’ within the themes of love and loss that run throughout Isthmian 2. In Chapter 2, I argue that the eschatology of Olympian 2 is framed as ethical inheritance and compared to inheriting from the dead, which raises questions about what sort of wealth can cross the boundary of death. Chapter 3 shows how the power of wealth in the context of the colony of Cyrene is enhanced by cooperation in Pythian 5. In Chapter 4, the ethical challenge posed by wealth as a divine benefaction finds its origin in the myth of Ixion in Pythian 2. In each study, the embodied orientation of normativity is identified through close readings of interactions of characters and the relationship between values in gnomic wisdom. This offers a new approach to values in Pindar that accounts for the diverse ways in which wealth is involved in interpersonal and religious ethics."]},{"key":"dc:format.checksum.md5","label":"Dc Format Checksum Md5","values":["6a13909024d778e9f39910766e158065","87eda9de84448d1f82354d60eee3eb5f"]},{"key":"dc:title","label":"Title","values":["Wealth and ethics in Pindar"]}]}],"canonical_facts":{"dc:contributor.advisor":["Gagné, Renaud"],"dc:creator":["Roe, Timothy"],"dc:creator.authoridentifier":["0009000226383874"],"dc:date.issued":["2025-07-28"],"dc:description.abstract":["This dissertation examines wealth alongside other ethical values in Pindar’s epinicians, using an approach developed with the anthropology of ethics and in critical dialogue with socioeconomic historicism. It aims to restore the place of divinity in Pindar’s valuation of wealth and provide a productive framework for interpreting apparent inconsistencies in Pindar’s gnomic wisdom. The methodology incorporates the situated ethics of personal interaction and the poet’s authoritative claims to find the distinctive intervention of individual odes into discourse on ethics. In each chapter’s case study, wealth is found to establish different ethical opportunities and challenges. Chapter 1 couches the claim that ‘man is money’ within the themes of love and loss that run throughout Isthmian 2. In Chapter 2, I argue that the eschatology of Olympian 2 is framed as ethical inheritance and compared to inheriting from the dead, which raises questions about what sort of wealth can cross the boundary of death. Chapter 3 shows how the power of wealth in the context of the colony of Cyrene is enhanced by cooperation in Pythian 5. In Chapter 4, the ethical challenge posed by wealth as a divine benefaction finds its origin in the myth of Ixion in Pythian 2. In each study, the embodied orientation of normativity is identified through close readings of interactions of characters and the relationship between values in gnomic wisdom. This offers a new approach to values in Pindar that accounts for the diverse ways in which wealth is involved in interpersonal and religious ethics."],"dc:format.checksum.md5":["6a13909024d778e9f39910766e158065","87eda9de84448d1f82354d60eee3eb5f"],"dc:identifier.doi":["https://doi.org/10.17863/CAM.123040"],"dc:identifier.uri":["https://www.repository.cam.ac.uk/bitstreams/5a6a3fd0-7332-4402-94a1-a1250bc12b98/download"],"dc:language":["eng"],"dc:publisher.institution":["University of Cambridge"],"dc:relation.isreferencedby.uri":["https://www.repository.cam.ac.uk/handle/1810/392286"],"dc:rights":["https://www.repository.cam.ac.uk/bitstreams/3c252946-8986-47b4-82c5-45fae535d838/download","http://purl.org/NET/rdflicense/allrightsreserved"],"dc:rights.embargodate":["2026-11-12"],"dc:rights.embargotype":["embargo"],"dc:subject":["ancient Greek literature","Lyric","Anthropology of ethics","epinician","praise"],"dc:title":["Wealth and ethics in Pindar"],"dc:type":["Thesis"],"dc:type.qualificationlevel":["Doctoral"],"dc:type.qualificationname":["Doctor of Philosophy (PhD)"]},"updated_at":"2026-07-22T22:24:10Z"}