![]() ![]() comparando hinc quam intestina corporis seditio similis esset irae plebis in patres, flexisse mentes hominum. inde apparuisse ventris quoque haud segne ministerium esse, nec magis ali quam alere eum, reddentem in omnis corporis partes hinc quo vivimus vigemusque, divisum pariter in venas, maturum confecto cibo sanguinem. hac ira dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. ![]() Tempore quo in homine non, ut nunc, omnia in unum consentiant, sed singulis membris suum cuique consilium suus sermo fuerit, indignatas reliquas partes sua cura suo labore ac ministerio ventri omnia quaeri, ventrem in medio quietum nihil aliud quam datis voluptatibus frui conspirasse inde ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes quae acciperent conficerent. Here Livy relates how, in 494 BC, a former consul, Menenius Agrippa, who had been sent by the Senate to deal with a plebeian protest on the Aventine Hill, convinced the protesters to return to the city: In a similar parable cited by Plutarch ( Life of Coriolanus 6) and before him by Livy (2.32.9–12), where the stomach ( venter) epitomises the Roman Senate, the heart, as we would say, of the Roman power system and the head of the state. In the collection of Aesopic fables, there is a piece portraying the legs and the stomach quarreling about their power (132 Hausrath: Hunger). ![]() Nutrition and digestive organs seem to enjoy an extraordinary position in Roman imagery. When reading Latin authors, one becomes undoubtedly aware that the Roman obsession with food and eating is not only a pop cultural image imposed on modern readers (or afficionados of historical films). BC (National Archaeological Museum, Florence, Italy). The “fat man” sarcophagus lid (“Obesus Etruscus”‘), Etruscan, 3rd cent. Could we risk saying that Romans lived to eat? Although this sentiment known well enough in Rome and indeed became commonplace in its Latin version, the banquet scenes construed by Roman writers furnish grim evidence of the utter disregard in which Romans of various times kept the Socratic formula. The obvious moral intent of the phrase is to denounce gluttony, ostentatious dining, and the pleasures of the palate as obstacles to making one’s life meaningful. ![]() 90 BC): esse oportet, ut vivas, non vivere, ut edas. This was popularised in Greek by Diogenes Laertius (ἔλεγέ τε τοὺς μὲν ἄλλους ἀνθρώπους ζῆν ἵν’ ἐσθίοιεν· αὐτὸς δὲ ἐσθίειν ἵνα ζῴη, Lives of Eminent Philosophers 2.5.34), and preserved in slightly different versions in Quintilian’s Institutio Oratoria (“The Orator’s Education”, 9.3.85, written AD 90s) and in the anonymous Rhetorica ad Herennium (“Rhetorical teachings for Herennius”, 4.28.39, written c. Register now to be part of the financial services event of the year.There is a saying attributed to Socrates (470/469–399 BC): “one should eat to live, not live to eat”. Hundreds of expert speakers will address issues such as working together to create a sustainable and inclusive financial industry, risk management in times of economic and geopolitical uncertainty, and the balance between technology and trust.Īlongside the unmissable conference programme, the Metro Toronto Convention Centre will host more than 140 exhibitors and a number of networking events to enable you to meet peers from around the world.Īs one of the largest financial centres in North America, featuring a wealth of banking and financial institutions and a flourishing fintech hotspot, Toronto is an ideal venue for Sibos 2023.ĭigital passes are also available to ensure as many people as possible can benefit from our conference content and networking tools. This year Sibos returns to Toronto, bringing together thousands of participants from 18 – 21 September 2023 to debate the theme of ‘Collaborative finance in a fragmented world’. Bringing the global financial community together ![]()
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