Ancient and Modern Life Lessons

Wednesday 11 June 2025

For my final semester at St Andrews, I took Dr König’s module, Applied Classics: Interventions and Applications, abandoning Greek and Latin translations and diving into Classics in a way I had never done before. In this blog, I will reflect on the lessons I learned during the module and how they helped me develop my own Applied Classics project. 

Astrea Pulcinelli Triossi, May 2025

While reviewing the School of Classics Honours Handbook for my final academic year, I was instantly captivated by Dr König’s Applied Classics module. From the start, we were challenged to consider the UN Sustainable Development Goals[i] and how one might tackle pressing global issues using ancient material. Although I have always believed in the relevance of studying Classics today, I had never considered that one could address some of the most urgent matters of our time using insights from the ancient world. Just by reading through the seventeen SDGs, I began to draw connections between the ancient and modern worlds. 

For instance, I considerd how one could utilise ancient authors’ typical admonitions against greed to reflect on modern consumerism and discuss Goal 12: Responsible Consumption and Production. Meanwhile, for Goal 6: Clean Water and Sanitation, one could investigate Roman sewages and public baths to improve the condition of those who do not have access to this essential resource. For Goal 9: Industrial Innovation and Infrastructure and Goal 11: Sustainable Cities and Communities, one could look at ancient architecture and consider Vitruvius’ treatises. Finally, despite my limited knowledge in this field, I thought it could be interesting to address Goals 14 and 15 by studying Pliny’s Natural Histories, investigating whether ancient authors’ insights could lead to the discovery of new species of animals and plants today. 

Democratic Possibilities

Among my many ideas, I was certain that the Classical world could offer insight into Goal 16: Peace, Justice, and Strong Institutions. Indeed, many ancient authors, such as Plato, Aristotle, and Cicero, discuss justice and politics at great length, laying the foundations of institutions and ideals that have characterised the development of Western society. As the birthplace of democracy, one could view ancient Athens as an uncorrupted model for modern-day democracy and stress the similarities between ancient and modern political systems. However, having investigated this topic further, I could appreciate that the modern notion of democracy is very different from what it was in antiquity. Athens’s political system was full of faults and complexities that make it difficult to replicate in our society. Instead of having a representative democracy like most countries today, ancient Athens was characterised by direct democracy.[ii]  Key decisions were made by the Assembly, which was composed of a selection of citizens chosen by lot, not an elected class of politicians. It is important to stress that women, slaves and resident aliens were not considered in this random ballot, making this system exclude most of the population.[iii] Given these features, ancient Athens was far from ideal and cannot be presented as a model for modern politics. Nevertheless, it was interesting to learn that direct democracy is being implemented in modern countries to help with complex decision-making. For example, in 2012 in Ireland, sixty-six randomly selected citizens convened to debate the pressing issue of same-sex marriage alongside thirty-three elected politicians.[iv] Although the Irish Citizens’ Assembly was not openly modelled on ancient Athenian institutions, by implementing a form of direct democracy, it suggests that one can take inspiration from ancient Athens to try to solve complex political situations. Nowadays, it seems Western democracies are facing a crisis which David Van Reybrouck coined the “Democratic Fatigue Syndrome”.[v] Indeed, one can notice a growing distrust between the public and politicians, with fewer individuals going to vote and politicians focusing on winning the elections rather than addressing complex issues that might divide their electoral pool. In these instances, it might be helpful to look back at Athens, as Van Reybrouck believes direct democracy is less divisive among the public and Allen states that people tend to trust this system more than elected politicians.[vi]

However, while drawing parallels between ancient and modern world, it is crucial to devise measures to correct the Athenian model, making it more suitable for the modern times. For example, one must ensure that the population’s random sample accurately reflects the country’s demographics, without excluding women or other minorities. In addition to a diverse sample of the population, one should promote well-informed discussions during the process of decision-making. With this mission in mind, in Ireland experts were called to discuss the topic of same sex marriage with the Assembly. Fishkin’s arguments for “deliberative democracy” are based on over one hundred and eight deliberative opinion polls to help the public make informed choices when voting.[vii] Overall, my exploration of possible parallels between ancient and modern political systems made me appreciate how Applied Classics does not propose to replicate antiquity, assuming its innate superiority. On the contrary, this discipline notices the differences between past and present and builds on ancient models, sometimes correcting them to serve society better today.

Debunking Myths and Amplifying Complexity

In addition to the unexpected differences between modern democracies and ancient Athens, it was challenging to consider using antiquity for the UN Sustainable Development Goals which address issues often overlooked in the ancient world, such as gender equality (SDG 5) and poverty (SDG 1). By analysing a range of approaches to Classical antiquity, I further appreciated how Applied Classics does not limit itself to investigating the ancient world to identify fixed solutions for modern issues. Instead, it generates discussions around antiquity, shifting narratives that have long fed social injustices embedded in our society. By offering alternative stories and fighting misinformation, this discipline has the potential to debunk myths about the ancient world and in the process to help resolve complex issues that characterise our society. For example, in Antigone Rising, Helen Morales explores how ancient myths often reinforce harmful narratives of social control, advocating for social activism, gender identity and the MeToo Movement.[viii] In the same spirit, Mary Beard emphasises the cultural diversity that characterised the ancient world, deconstructing the idolisation of antiquity as a “white culture” which often reinforces modern racism.[ix] Given the limited evidence available, if the ancient material available lacks alternative content, one can consider resorting to ‘critical fabulation’ (as theorised by Saidiya Hartman) to articulate the perspectives of figures such as slaves and women whose voices were often overlooked by the elitist men who dominated the classics. Carlos Machado’s research on poverty[x] is another example of how studies of the ancient world can facilitate discussions on more complex issues addressed by the SDG. Indeed, rather than offering a solution, analysing different definitions of poverty in antiquity reveals the issue’s complexity, which is often treated as a remote topic of discussion by people who do not understand it or want to be bothered with it. 

Addressing Mental Health via Antiquity

Although breaking misconceptions about the ancient world can help deconstruct stigmas in our society, I believe this approach to antiquity is limited to combating misinformation and could almost be classified as a form of Public Classics. In contrast, I was fascinated by the practical nature of Applied Classics and the surprising continuity between past and present issues. These reflections pushed me to have a more pragmatic approach to classical antiquity and find concrete solutions for problems that characterise our time. When looking at the SDGs, I felt out of my depth regarding challenges surrounding sustainable development and the environment, such as SDG 7, 9, 11, 14, and 15. Moreover, my project partner and I are fortunate to be students at St Andrews, who do not struggle with issues related to SDG 1, 2, 4 and 6. We thought it would be easier to tackle an issue closer to us and decided to address SDG 3: Health and Wellbeing, by developing an idea I had for using ancient texts such as Seneca’s arguments on self-reflection to help those battling with mental health. 

Among the many possibilities, SDG 3 prompted us to experiment with developing a well-being journal based on Classical arguments. As we began to build our project, the discussions we had about the ethics and misapplications of Classics were crucial for understanding the foundations of Applied Classics and how to engage with antiquity in a mindful and informed way. Indeed, many scholars are debating whether finding value in Classics is still possible today, highlighting the cultural biases embedded in this discipline. Moreover, Dr Morley warns about the frequent misappropriations of Classical material, which is often oversimplified to serve personal agendas.[xi] Having been confronted by these challenges, we devised our Classics Wellbeing Journal not as a manual with instructions but as a prompt for self-reflection. Each diary page features a Classical quote, a brief explanation of its context, and follow-up questions to guide the audience in engaging with the ancient material rather than accepting their words at face value. While selecting the Classical material, we encountered difficulties finding suitable advice on topics such as grief and productivity. These challenges made me appreciate further that ancient sources are not comprehensive or inherently applicable. On the contrary, new approaches must be developed in some cases, demonstrating that Applied Classics does not prescribe lessons from the ancient world as dogmas or rigid principles. Rather than simply expanding my knowledge of the Classical world, this course made me question its value, finding a new and deeper appreciation for it. 

Ancient Advice, Modern Wellbeing

Having identified our area of focus, we began by researching the extent of the modern challenge we were keen to address and were struck by our findings. In 2019, the World Health Organisation reported that 970 million people globally were living with a mental health disorder, with anxiety and depression being the most common.[xii] This equates to roughly 1 in 8 people worldwide, while Mind reports that around 1 in 4 experience a mental health issue in the UK.[xiii] This striking data presents mental health as a pressing global issue. Like never before, the public is engaging in discussions on this topic, advocating for mindfulness and self-reflection. Although some could classify these practices as modern well-being trends, it is interesting to notice that they were already present in antiquity. Indeed, Seneca encourages self-reflection and states:

We should every night call ourselves to account: What infirmity have I mastered today? What passions have I opposed? What temptation have I resisted? What virtue have I acquired? (Sen. On Anger 3.36)

Interestingly, Seneca prompts his reader with questions similar to those of a well-being coach today. Having noticed this parallel, we started to develop our project, considering engaging with ancient texts to offer insights into modern mental health discussions. Besides investigating ancient material and our chosen issue, we conducted another strand of research focusing on the target audience of our project. By presenting ancient sources in a modern format, we aimed to reach two distinct audience categories. On the one hand, younger readers familiar with wellness journals would be drawn in by the format of our diary and discover the richness of the Classical world. On the other hand, older generations who often dismiss the importance of mental health, would find the authority of Classical texts a persuasive entry point to engage in these discourses.

While developing our Applied Classics project, I made great use of the lessons learnt during the module to question our methodologies and shape the structure of our diary. Starting from week one, our discussions about the ethics of Applied Classics confronted me with the inherent risks of promoting the use of the classical world as a model for modern society. Having lived in Rome for most of my life, I grew up surrounded by Classical antiquity and never questioned the importance of studying it. However, my beliefs were challenged by the scholar Dan-el Padilla Peralto, who critiques our study of Classics because of its long-standing associations with racism and colonisation.[xiv] In order to respond to Padilla Peralto’s views, one must stress that Classical antiquity should not be presented as an ideal for modern societies to look up to. However, following Joy Connolley’s approach,[xv] one can suggest investigating Classical antiquity as one of the many viable resources to find creative solutions for the pressing issues of our time. Following these reflections, my partner and I discussed how to address mental health through Classical arguments without suggesting the superiority and hegemony of Classical precepts. To avoid biases, we employed a wide range of sources, drawing from multiple authors and supporting their arguments with scientific research to offer a varied set of legitimate suggestions, rather than one-sided arguments. 

Aiding Self-Reflection instead of Top-Down Prescription

Rather than imposing a rigid set of ideals, our Applied Classics project aimed to prompt self-reflection, highlighting the continuities of thought between past and present issues. We were inspired by the words of David Adam, who wrote about his experience with OCD and states:

In the past two or three years, I have met lots of other people with OCD and other mental disorders. Many of them, like me, do not know and do not seem to care about the who, the where, the why and the when of their illness. There is only how. (Adam, 2014)

Adam’s focus on how to handle mental health, rather than dwelling on its causes, instantly resonated with us. Instead of looking to antiquity for a diagnosis or an easy fix for people struggling with mental health with our Applied Classics project, we wanted to draw attention to the ancient world and notice how it was characterised by people asking similar questions to Adam’s, and potentially offering advice one can employ today. Given our interest in the questions rather than the answers, we initially discussed creating game cards with questions based on ancient texts to prompt self-reflection and spark meaningful conversations. However, we quickly realised that this format would not be the most suitable for presenting classical material and generating meaningful engagement. Instead, we opted for a well-being journal that allowed us more room to guide our reader and ensure appropriate engagement with the classics. We divided the diary into chapters, each featuring a Classical quote that advised readers on various topics such as self-reflection, movement, sleep, rest and recovery, grief and laughter. To facilitate our audience’s engagement with the ancient material, we developed sections to expand on our selected quotes. Moreover, we formulated follow-up questions to ensure the reading experience was engaging and thought-provoking.

While wrestling with the ethics of Applied Classics and considering the best format for our journal, our discussion of the frequent misappropriation of Classical texts made me further understand Applied Classics’ potential pitfalls, cautioning me while developing our independent project. Indeed, Neville Morley warns us about the frequent misinterpretation of Thucydides’ thought, which is often oversimplified to benefit personal agendas.[xvi] Unlike what Allison makes of it in the Thucydides’ Trap, the Greek historian’s narrative is complex and Thucydides cautions against any attempt to reduce a complex, unpredictable world to simple rules and principles.[xvii] Having closely examined examples of misappropriations of classical material and how one can correct them, my partner and I devised strategies to ensure our audience would be well-equipped to engage with ancient sources. For example, we constructed a section called “Below the Marble”, which briefly describes the context around the quotes, allowing us to explain the significance of the Classical material and draw connections within its cultural context. To further support the Classical quote, we added a section with supporting data from modern research. We were surprised by the number of modern studies aligning with our ancient material. The correspondence between Classical texts and contemporary data was a perfect example of consilience, a lesson learned during one of our lecture on ancient and modern climate research. It was fascinating to learn, for instance, how our guest-lecturer Dr Post’s study of ancient volcanic eruptions can be useful in in informing current understandings of the often unexpected impacts of significant environmental change.[xviii] Dr Post’s research exemplifies how studies of the past can help inform and contextualise scientific research, confirming the importance of bridging science and the humanities. Indeed, by connecting these opposite fields, one can find complementary data furthering research and helping build well-rounded arguments. 

Supporting Engagement with Antiquity

Having implemented several measures to avoid misappropriating classical material, it was interesting to discuss how our diary compares to Holiday’s The Daily Stoic[xix]. Given their similar structure, it is natural to draw parallels with Holiday’s best seller and our well-being journal. I will not deny that The Daily Stoic was a helpful resource during the development of our diary. For example, while skimming the book, I found a quote by Seneca on the importance of walking, which we featured in the “Movement” chapter of our well-being journal. As they share the same primary material, it is interesting to compare The Daily Stoic’s page “Take a Walk” and our sample diary page, highlighting the differences between Holiday’s approach and our Applied Classics project. At first glance, one can notice that a brief text accompanies the quotes in both our journal and The Daily Stoic. However, in Holiday’s bestseller, the author does not seem to draw much on secondary scholarship to discuss the importance of walking in antiquity and the benefits that walking can have. Conversely, he makes general statements such as “philosophers went on a lot of walks” and “throughout the ages, philosophers, poets and thinkers have found walking offers additional benefit”. [xx]  Although he does not refer to any scholarship, he includes a quote from Nietzsche to add authority to his text. Holiday ends with the statement “today, make sure to take a walk” and lists a series of instances when one should go walking. Although Holiday’s tone seems quite informal, the repetition of imperatives makes Holiday’s recommendation sound like an imposition. Unlike The Daily Stoic, in our diary we expanded on the Classical material, drawing heavily on secondary literature. Our “Below the marble” section illustrates the importance placed on walking in antiquity, following the arguments of Montiglio in Wandering in Ancient Greek Culture.[xxi] This information roots Seneca’s quote within the broader tradition of peripatetic philosophers, adding significance to the Classical quote that could be written off as standard advice. In addition to the Classical tradition, our “Did You Know” section supports Seneca’s advice with statistics from the World Health Organisation and research from Stanford University, which illustrate the significance of walking and the benefits it can have on creative thinking. Further distinguishing our diary from The Daily Stoic Holiday, the final section does not impose walking, with a recommended target of numbers of steps. Instead, the page encourages following the Classical advice by colouring the footsteps on the page according to one’s daily movement. 

Although it was fascinating to draw parallels with antiquity while developing our diary, we encountered difficulties following Classical precepts for specific topics. For example, when discussing grief, I found the canonical Stoic avoidance of feelings was not a helpful suggestion to alleviate pain. It felt unrealistic and, almost disrespectful, to persuade someone who is grieving that their pain is irrational. However, thanks to further research, I learned that there are instances when ancient authors challenged the orthodox Stoic doctrine of silencing emotions.[xxii] Indeed, grief can be seen as an opportunity for self-reflection and authors like Cicero and Seneca wrestle with this emotion, discussing the best way to manage it. Following the death of his daughter, in the Tusculan Disputations, Cicero analyses Stoic views of grief and endorses a mild form of Stoic therapy, acknowledging that different methods work for different individual.[xxiii] Among the many techniques to alleviate grief, Irvine lists “negative visualisation”, which is based on anticipating that something bad will happen to prepare ourselves and make the most of the present moment.[xxiv] Although this approach could work in theory, it felt difficult to follow while having a positive outlook on life. On the contrary, Seneca’s advice to Marcia recommends not dwelling on death, but being grateful for the life of one who has passed.[xxv] This method, known as “retrospective negative visualisation”, seemed to me more suitable for our diary. For this reason, I included it in the Grief section and developed with my partner a series of questions to guide the reader in transforming grief into gratitude. 

As with the topic of grief, my partner and I struggled to find in Classical texts an approach to productivity that satisfied us. Since we did not want to endorse strict and unrealistic productivity methods, we decided to drift away from the Classics in this instance and subtly weave the theme throughout the diary as engaging fun facts. These small anecdotes spark curiosity and promote learning without pressure or performance expectations. By reading the diary, our audience could be productive, perhaps without realising it! Looking back at how we overcame the challenges encountered in grief and productivity further confirmed for me the idea that our ancient sources are not always inherently ‘right’, but one is able to diverge from and adapt them to develop new methodologies to address issues in our society better.

Thinking with Classics

In conclusion, I learnt a lot about the dialogue between antiquity and our contemporary lives through the development of my independent Applied Classics project. After analysing the endless possibilities of this discipline and discussing its ethics, frequent misapplications and multidisciplinary approaches, my partner and I devised our diary, trying to encapsulate the essence of Applied Classics. As noted above, our journal does not present the Classical world as a model to emulate, but prompts readers to think withancient sources, noticing the sometimes surprising continuity of thought between past and present as well as differences. Overall, Applied Classics challenged me and pushed me out of my comfort zone more than anything I have experienced at St Andrews. In addition to expanding my knowledge of the ancient world, I educated myself on 21st-century challenges and the complexities of studying Classics in the modern era. The emphasis on multidisciplinary approaches motivated me to engage with unfamiliar subjects, revealing unexpected overlaps between disparate fields and demonstrating the importance of bridging the gap between science and the humanities in modern research. Finally, thanks to this module, I developed an outcome-focused approach that encouraged me to engage with Classics with an entrepreneurial mindset. Nowadays, many people question the value of Classics and whether it is useful for our society. However, this experience has given me confidence and proved the relevance of my degree, serving as a vital lesson and equipping me to enter “the real world”.

References

  • Adam, David. “Cause is not everything in mental illness” Nature 511, 509 (2014) (https://doi.org/10.1038/511509a)
  • Beard, Mary. “Roman Britain in Black and White.” The Times Literary Supplement, 3 Aug. 2017, https://www.the-tls.co.uk/regular-features/mary-beard-a-dons-life/roman-britain-black-white.
  • Connolly, Joy. “The Space Between the Subjects.” Marginality, Canonicity, Passion, 2018, 313-328
  • Citizens’ Assembly. https://citizensassembly.ie/. Accessed 8 May 2025.
  • Fishkin, James S. Democracy When the People Are Thinking: Revitalizing Our Politics Through Public Deliberation. Oxford University Press, 2018.
  • Holiday, Ryan, and Stephen Hanselman. The Daily Stoic: 366 Meditations on Wisdom, Perseverance, and the Art of Living. Profile Books Ltd, 2016.
  • Ipsos. Ipsos World Mental Health Day Report 2024. 15 Oct. 2024, https://www.ipsos.com/en-id/ipsos-world-mental-health-day-report-2024.
  • Irvine, William B. A Guide to the Good Life: The Ancient Art of Stoic Joy. Oxford University Press, 2009.
  • Machado, Carlos. “Looking for the Poor in Late Antique Rome.” Poverty in Ancient Greece and Rome: Discourses and Realities, edited by Lucia Cecchet, Filippo Carlà-Uhink, and Carlos Machado, Routledge, 2022, pp. 232–257.
  • Montiglio, Silvia. Wandering in Ancient Greek Culture. University of Chicago Press, 2005.
  • Morales, Helen. Antigone Rising: The Subversive Power of the Ancient Myths. Bold Type Books, 2020.
  • Morley, Neville,.  “Applied Thucydides 1” n.d.
  • Morley, Neville. Classics: Why It Matters. Polity Press, 2018.
  • Poser, Rachel. “The Color of Classics: Whiteness, Race, and the Classical World.” The New York Times, 2 Feb. 2021, https://www.nytimes.com/2021/02/02/magazine/classics-greece-rome-whiteness.html. 
  • Post, Ruben. “A Deep history of Climate Change” Lecture, St Andrews University. 27.02.2025
  • “RESCUING DEMOCRACY: From Ancient Athens to Brexit.” Reasons Revisited ep. 20, 4 Feb. 2018. https://open.spotify.com/episode/22peHIA874ltoH4BmHevMy?si=bd209152cf6a4831
  • Sherman, Nancy. Stoic Wisdom: Ancient Lessons for Modern Resilience. Oxford University Press, 2021.
  • “The 17 Goals.” United Nations, https://sdgs.un.org/goals. Accessed 8 May 2025.
  • Van Reybrouck, David. Against Elections: The Case for Democracy. Translated by Liz Waters. Seven Stories Press, 2018.
  • World Health Organization. “Mental Disorders.” World Health Organization, 8 June 2022, https://www.who.int/news-room/fact-sheets/detail/mental-disorders

[i] United Nations, The 17 Goals (https://sdgs.un.org/goals)

[ii] Ober (1989: 7)

[iii] Ober (1989: 5)

[iv]Citizens’ Assembly (https://citizensassembly.ie/)

[v] Van Reybrouck (2018: 14-23)

[vi] “Rescuing Democracy,” Reasons Revisited.

[vii] Fishkin (2018)

[viii] Morales (2020) 

[ix] Beard (2017)

[x] Machado (2022: 232-257)

[xi] Neville Morley, “Thucydides and Contemporary Politics: A Syllabus”, (2017), <https://eidolon.pub/thucydides-and-contemporary-politics-a-syllabus-b169c8e7c41a

[xii] WHO, Mental Disorders (https://www.who.int/news-room/fact-sheets/detail/mental-disorders)

[xiii] Ipsos, World Mental Health Day Report 2024 (https://www.ipsos.com/en-id/ipsos-world-mental-health-day-report-2024)

[xiv] Poser (2021)

[xv] Connolly (2018: 320)

[xvi] Morley “Applied Thucydides 1” n.d.

[xvii] Morley (2018: 52-3)

[xviii] Post “A deep History of Climate Change” 

[xix] Holiday (2016)

[xx] Holiday (2016:  193)

[xxi] Montiglio (2005: 173-76)

[xxii] Sherman (2021: 94)

[xxiii] Sherman (2021: 95)

[xxiv] Irvine (2009: 153)

[xxv] Irvine (2009: 154)

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