By George Eliot
One among George Eliot's so much bold and inventive novels, Romola is decided in Renaissance Florence in the course of the turbulent years following the expulsion of the robust Medici family members in which the zealous spiritual reformer Savonarola rose to manage the town. At its middle is Romola, the dedicated daughter of a blind student, married to the shrewdpermanent yet eventually treacherous Tito whose duplicity in either love and politics threatens to wreck every thing she values, and she or he needs to separate from to discover her personal course in existence. defined through Eliot as 'written with my most sensible blood', the tale of Romola's highbrow and religious awakening is a compelling portrayal of a Utopian heroine, performed out opposed to a turbulent old backdrop.
Edited with an advent by
DOROTHEA BARRETT
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Extra resources for Romola
Example text
The fact that we might always have been mistaken, as the Academics had consistently argued against the Stoics, is irrelevant: in such a case we have an accurate grasp of the object or state of affairs represented by the impression. Of course, given the Academic arguments for the indiscriminability of true and false impressions, any impression we in fact assent to may be false, so our knowledge-claims are always fallible. 52 On this interpretation, the third position—Philo’s ‘fallibilism’— constitutes a radical rejection of the Academic corollary argument, 50.
The wary reader should note three points in particular about the English translation. The first two concern simplifications of Cicero’s Latin in the translation, designed to improve its fluency and philosophical precision. • Where possible, the translation uses only the terms ‘apprehend’ and ‘apprehension’ to translate the variety of verbs and nouns Cicero employed to represent the Greek terms katalambanein and katalêpsis. Cicero makes it explicit in Ac. 17 that the three terms he uses are supposed to translate the Greek technical term.
55. See Barnes 1989. Antiochus’ syncretism is confirmed by Cicero’s relentless jibes in Ac. , in epistemology (Ac. 112–13—cf. Fin. 143) and ethics (Ac. 132–4—cf. Fin. 134). , Ac. , Ac. 56 The latter claim, however, makes understanding Antiochus’ own position rather difficult, despite the fairly detailed account of his interpretation of the Old Academic, Peripatetic, and Stoic views in Ac. 1. For it is not clear from that account whether Antiochus means us to take the original ‘Platonic’ position, a Peripatetic revision of it, or its Stoicized ‘correction’ as authoritative.