This article examines Antonin Artaud’s ‘Theatre and the Plague’ in the light of the Covid-19 pandemic and through the Ancient Greek term stasis, which describes a civil war between domestic and public spaces. Once initiated, it was believed that this conflict would spread from household to household like a contagion; city states thus implemented draconian measures in the name of preventing stasis. Giorgio Agamben argues that such measures were embedded in subsequent theories of the state, fuelling ever more oppressive policies throughout history. Artaud’s ‘Theatre of Cruelty’ energizes a force comparable to this stasis, both in terms of its latency and its contagiousness, activating dormant conflicts in the individual that are expressed through networks of infection and create frontiers of shared resistance to institutional authority. ‘Theatre and the Plague’, read through the lens of stasis, can thus offer valuable contributions to current debates around biopolitics, particularly those seeking collective forms of agency during and beyond the current pandemic.

The following paper proposes that Sallust offers a conceptualization of civil conflict more in line with the Greek paradigm of stasis than with its Roman counterpart bellum ciuile. In doing so, it argues for the actual coexistence of these two differentiated conceptual strands in the political thought of the Late Republic. To this end, Sallust's corpus is analysed to identify the main threads that articulate civil strife in its multifarious manifestations: how it arises and who its protagonists are or, conversely, how it is kept in check, how it is connected to the human passions that drive ideology, and the violence that stems from the clash between political and familial spheres of influence. The article shows how the pathos of familial drama is what characterizes civil conflict for Sallust, rather than the struggle for legitimacy found in Cicero's narrative.

Arguing against the long-standing belief that Thuc. 3.82.4 refers to words changing their meanings, this article shows that, according to the passage, the way in which people value actions and apply value-words to actions in peace differs from how they value and apply value-words to the same types of actions in stasis. But the meaning of the value-words themselves remains the same in both circumstances. The passage is about neither meaning nor the propagandistic manipulation of language but about the distorting effect of stasis on the moral assessment of actions.

While it is no secret that Valerius Flaccus’ Argonautica explores civil-war themes at great length, the conflicts arising on the island of Peuce between the Colchians and the Argonauts and within the Argonautic party itself in the epic's final book (8.217–467) have been overlooked in critical studies of Valerian civil war. This article argues that Valerius presents the conflicts on Peuce as examples of civil war—emphasizing the bonds of kinship between the conflicting parties and illustrating effects of this discord using imagery of stasis and cosmic dissolution associated with civil war in the wider Latin literary tradition—and thus invites reflection on the development and manifestation of internecine strife within the Argonautica.

Στάσις is an important theme in Luke-Acts, but one that remains understudied. Many Lukan scholars equate στάσις with Roman seditio or treason, thereby overlooking the rich philosophical reflection on στάσις in Greek political thought. In this article, I analyse Luke's use of the concept of στάσις in his depiction of Jesus’ trial against the background of Thucydides’ model of στάσις in book 3 of his history. Thucydides’ reflections on στάσις were highly influential for later historians such as Josephus, and I argue that Luke too employs the common topos of στάσις as a violent internal conflict and not an act of rebellion or insurrection to reveal how the conflict between Jesus and his opponents is symptomatic of a deeper inversion of social bonds and language within a community. He does this, I argue, to set the stage for the story of Acts where στάσεις erupt throughout the Empire wherever the gospel is preached.

This article examines the remarkable inscribed monument IG XII.4.132, a dossier of documents dealing with political strife and reconciliation in the small island polis of Telos, as an important new piece of evidence for democracy in the early Hellenistic period. Placing the monument in its historical, geographical and political context, I argue that the background to the strife was most likely the activity of ‘demagogues’ in the courts of democratic Telos. Furthermore, we should view the terms of the reconciliation against the backdrop of issues of community service, publicity and memorialization, all contested political topics in the late Classical and early Hellenistic periods. The dossier shows that the kinds of ‘high politics’ and stasis that affected major poleis could be found also in the small cities of the Greek world, with important local variations. The document sits at a historical crossroads in terms both of judicial practices (including the use of foreign judges) and of constitutional forms (democracy and oligarchy).

Evolutionary change is interpreted in terms of the near-universal ecological scenario of stressful environments. Consequently, there is a premium on the energetically efficient exploitation of resources in a resource-inadequate world. Under this environmental model, fitness can be approximated to energetic efficiency especially towards the limits of survival. Furthermore, fitness at one stage of the life-cycle should correlate with fitness at other stages, especially for development time, survival and longevity; ‘good genotypes’ under stress should therefore be at a premium. Conservation in the wild depends primarily on adaptation to abiotically changing habitats since towards the limits of survival, genomic variation is rarely restrictive. The balance between energetic costs under variable environments and energy from resources provides a model for interpreting evolutionary stasis, punctuational and gradual change, and specialist diversification. Ultimately, a species should be in an equilibrium between the physiology of an organism and its adaptation to the environment. The primary key to understanding evolutionary change should therefore be ecological, highlighting energy availability in a stressed world; this approach is predictive for various patterns of evolutionary change in the living and fossil biota.