Article
Culture
Film & TV
5 min read

A tale of two Romes

The Gladiator sequel’s dream of equality is baloney but telling.

Matt is a songwriter and musician, currently completing an MA in theology at Trinity College, Bristol.

Chariots thunder into a Roman amphitheatre.
Scott Free Productions.

I left the theatre quite disappointed by what I had witnessed. The original Gladiator, the Ridley Scott masterpiece, remains one of the most captivating historical epics in cinema. Every time I watch it, I feel I am stepping into another time. The sequel, by contrast, baffled me by how out of time it was, jarring me out of the action by its historical inaccuracies. 

Whether it was the sharks in the Coliseum or newspapers a thousand years or so before their invention, these moments reminded me I was not witnessing an entirely truthful representation of Roman society. Perhaps I am asking too much - a movie is after all, a representation, and may tell us more about ourselves than the era it portrays.  

But Gladiator II’s biggest anachronism isn’t newspapers or sharks, but the presence of Christian values in a pre-Christianised Rome.  

The backdrop for the film is that the evil and insane twin Emperors Geta and Caracalla, have spread chaos across the world, relentlessly conquering foreign lands, imposing their will on others - in other words, doing what Romans usually do. 

Against the emperors are a group of Romans who are tired with all this conquering and violence and want to build a new Rome. Throughout the film, they remind the audience constantly of Marcus Aurelius, the historic Roman emperor from the first film, who had a dream - ‘the dream that was Rome’. Rome would be a republic. But not just any republic.  

Lucius, the hero of the sequel, in his final speech to the Roman army, sets forth what this dream could look like: ‘A city for the many, and refuge to those in need.’  The entire legion lay down their arms and cheer triumphantly for the dawn of this new Rome. 

All of this is starting to sound rather close to home. Perhaps Lucius should march to the US border next.  

We can imagine offscreen, Lucius walks into the Roman equivalent of the World Humanist Congress, to write a charter to declare the worth and dignity of every individual, and their right to freedom. 

Anyone watching who didn’t know their history might be forgiven for assuming that this would mean an end to all the conquering, and the beginning of a just and equal society for all, regardless of gender, social status and nationality.  

Unfortunately, this was not the dream of the Roman republic, even before ‘tyrannical’ emperors started ruling. Many of Rome’s biggest conquests happened during the era of the Republic. Likewise, democracy in Rome did not extend to all people. Slavery was rife. The dream that was Rome, was to have a group of men subjugate the world, rather than just one or two.  

To be fair to Ridley Scott, his Rome has a little bit more nuance than I give him credit. Denzel Washington’s character Macrinus, the gladiator master, stands as a reminder of the hypocrisy of Marcus Aurelius’ ‘dream’. Macrinus was made a slave under Aurelius’ rule, bearing the brand of Aurelius’ visage on his chest, a reminder that he was Roman property. 

The only real equality Rome has – Macrinus points out – is that a slave can violently overthrow an emperor. If equality is going to happen in Rome, it won’t be through reasonable persuasion, but violent revolution. And even then, equality won’t have the final say, but rather the oppressed simply becomes the next oppressor. This is the true spirit of Rome: the survival of the strongest.  

Gladiator II reminds us that the values we find self-evident today, that Ridley puts into the mouth of Lucius and the other protagonists, were not self-evident to Rome. The dream that was Rome is a dream that we have. But how did we come to have this dream? 

We have been shaped by this history in more ways than we know. 

There was another revolution, that Gladiator II does not portray (at least not explicitly). This revolution explains why we look back on history wanting to see ideals of equality and justice. The German philosopher Frederick Nietzsche, atheist and nihilist, writes about it in his work The Genealogy of Morality.  

Nietzsche describes a war that happened between Judea and Rome. Rome was undoubtedly defeated, Nietzsche claims. Now, before we might accuse Nietzsche of further anachronism (the siege of Jerusalem and the destruction of the Jewish Temple in AD70 come to mind), Nietzsche is in fact speaking of a revolution in values.  

He saw that the Roman ideal of ‘the prerogative of the few’: a small group of strong men imposing their will and subjugating others as the master race, was overthrown by the ‘prerogative of the many’ in the ‘slave revolution’. This revolution was brought about by a Jewish man, Jesus of Nazareth, followed by his group of unlikely revolutionaries. 

At the centre of this movement was one central image: a man dying on a Roman cross, a punishment meant for slaves and criminals. 

God in human flesh dying as a victim of oppression, was an image that gave power to the powerless. 

Nobility was no longer found in inflicting suffering, but in enduring it for the sake of others. 

 Historian Tom Holland writes in his book Dominion: The Making of the Western Mind

‘The spectacle of Christ being tortured to death had been bait for the powerful. It had persuaded them … that it was their natural inferiors, the hungry and the humble, who deserved to inherit the earth’.  

Holland traces this revolution and the ways in which this counter-narrative slowly seeped into Western culture, implanting a concern for the powerless. The welfare state, universal human rights, movements like #MeToo all find their source in this world-rupturing event. 

Holland writes elsewhere: ‘The wellspring of humanist values lay not in reason, not in evidence-based thinking, but in history.’   

We have been shaped by this history in more ways than we know. 

Our generation suffers from cultural amnesia. We forget the reason for how we reason today. Our desire to see Rome (and our own nation, for that matter) become a home for the many and refuge to those in need, is a desire that has been shaped by Christian values. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief

Explainer
Attention
Care
Culture
Psychology
5 min read

How to help someone with ADHD to live well

Overstimulation, inner critics, and the quiet power that restores balance
An emoji-style brain divided in two with active emojis one side and calm ones the other.
Nick Jones/Midjourney.ai.

This week’s headlines about ADHD in the UK paint a troubling picture. NHS England commissioned an ADHD Taskforce which has warned that waiting lists for assessment and support are “unacceptably long”, with services buckling under the pressure of rising demand. In some areas, including Coventry and Warwickshire, NHS boards have even paused new adult referrals to prioritise children. Charities are already preparing legal challenges. 

Among the Taskforce’s key recommendations is a call for general practitioners to take on a bigger role. Rather than referring every suspected case to specialist services, GPs are to receive training to recognise and manage ADHD within primary care – a shift intended to relieve the enormous strain on the system. But this raises a human question as well as a policy one: while people wait (often for months or even years) what can families and friends do to help? And might some of these strategies reduce the need for crisis-level specialist support in the first place? 

Around  five per cent of the population is thought to have ADHD, though the true figure may be higher. Rising diagnosis rates have prompted some scepticism: are we simply getting better at recognising the condition, or is something new happening in our overstimulated modern world? 

Psychiatrists Edward Hallowell and John Ratey suggest that many of us now live in an attention environment that mimics ADHD. They call this phenomenon VAST: Variable Attention Stimulus Trait. VAST is not a disorder, and it is not “ADHD lite”; rather, it’s a product of neuroplasticity, i.e., the brain’s capacity to adapt to its environment. ADHD, by contrast, is neurodevelopmental – it is part of how a person’s brain is wired from the start. ADHD can’t be “undone” – nor would many want it to be. ADHD is a way of being that entails many strengths as well as struggles, as I have written about before. But where there are struggles, both ADHD and VAST respond to similar strategies for living well. 

Hallowell and Ratey describe the brain as operating through a set of overlapping neural networks. Two of these, the Task Positive Network and the Default Mode Network, play a key role in attention and focus. The Task Positive Network switches on when we’re engaged in a clear, structured activity: writing an email, cooking dinner, solving a problem. When it’s active, we’re absorbed and unselfconscious. The Default Mode Network, by contrast, takes over when we’re not focused on a specific task. It’s the realm of daydreaming, reflection, and big-picture thinking – reviewing what we’ve done, imagining what comes next. 

For most people, the brain glides between these two states smoothly. But in today’s hyperconnected, screen-saturated culture, many of us – especially those with VAST – flicker between them too quickly, never giving our Default Mode Network enough time to process what has just happened. The result is stress, restlessness, and mental exhaustion. 

In ADHD, though, the problem is different and deeper. Brain scans suggest that both networks may be running simultaneously, and the Default Mode Network in particular has a knack for interrupting. Imagine trying to finish a task while a running commentary in your head constantly questions its worth, urgency, or achievability. That’s the ADHD experience: the Default Mode’s chatter makes tasks hard both to start and to finish. 

But the Default Mode Network isn’t all bad. It can be a source of creativity, moral reflection, and meaning. It’s the voice that tells you a task matters, that something is worth your effort. Hallowell and Ratey liken it to the classic “angel and devil” on your shoulders – but the devil often shouts louder. That’s partly because the human brain is wired to prioritise threat. We remember criticism more vividly than praise, and replay social embarrassments more easily than successes. For people with ADHD, this negativity bias can be overwhelming. As Hallowell and Ratey put it: 

“People who have ADHD or VAST are particularly prone to head towards gloom and doom in their minds because they have stored up in their memory banks a lifetime of failure, disappointment, shame, and frustration. Life has taught them to expect the worst.” 

This relentless inner critic drives many ADHDers to self-soothe – ideally through human connection, but too often through less healthy means: food, alcohol, drugs, or risky behaviours. Statistically, people with ADHD are ten times more likely to develop an addiction, and their average lifespan is at least 13 years shorter than that of the general population. 

So how can friends and family help? Is there a way to interrupt the drive to self-medicate in self-destructive ways? The answer, remarkably, is so ancient and simple as to almost seem facile: it is love. 

When the Default Mode Network first hits upon a negative self-judgement, its instinct is to reach outward – to seek comfort and belonging. If connection is unavailable, the “devil voice” finds substitutes in addictive or numbing behaviours. But when real, safe relationships are present, they act as a protective buffer. Studies show that people with ADHD who experience strong, consistent love from partners, friends and family have lower addiction rates, better health, and longer lives. 

Of course, loving someone with ADHD can sometimes demand extra patience. Your ADHD friend or family member is likely to be the most creative, empathetic, and generous person you know, yet also the one who forgets your birthday, arrives late, or leaves your message unanswered. None of this is intentional neglect; it is the Default Mode’s interference – the whisper that says, “They probably don’t like me that much anyway.” Understanding this dynamic transforms frustration into compassion. It helps us see that behind the missed text is someone fighting an invisible cognitive tug-of-war – a loved one who needs reassurance, not reprimand. 

Even for those without ADHD, our era of constant notifications and information overload is training our brains toward VAST-like patterns. We’re pulled between self-judgment and self-justification, between doing and ruminating, with little space for rest. Learning to quiet the inner critic and nurture connection is good for all of us. 

When we tune into the gentler side of our Default Mode Network – the voice that says “You are valuable to the people around you” – mistakes lose their sting, and perfection ceases to be the price of self-worth. 

The NHS may take years to fully resolve its ADHD backlog. But in the meantime, there is meaningful work that families, friends, and communities can do. We can offer the connection that helps quiet the inner storm by being the person who reaches out, forgives the lateness, and replies with warmth even when the other couldn’t. 

This may not shorten the waiting list, but it could lengthen lives. For the millions with ADHD, and the millions more living with VAST, love is not a sentimental afterthought – it is the neurological antidote to despair. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief