yale phd classics

Yale Department of Classics

Graduate Programs

Classical Philology A program combining in-depth philological training with cutting-edge approaches to classical literature.

Combined Degree Program in Ancient History Students in ancient history at Yale are exposed to a wide range of historical periods.

Archaia A qualification in the multidisciplinary study of antiquity: open to Yale Ph.D. students from across the University.

Classics and Philosophy The Classics and Philosophy Program is a joint program, offered by the Departments of Philosophy and of Classics at Yale.

Classics and Comparative Literature This program offers a range of coursework that combines the flexibility of comparative study with the challenge and rigor of classical philology.

Classics and Renaissance Studies Joint degree program combining the rigor of the philology track with an interdisciplinary focus on the history and culture of the late medieval and early modern periods.

Classical Art/Archaeology The program is designed to give a general knowledge of the development of art in the classical world from the Bronze Age to Late Antiquity.

Department of Philosophy

Classics and philosophy combined ph.d. program.

The Classics and Philosophy Program is a combined PhD program, offered by the Departments of Philosophy and of Classics at Yale, for students wishing to pursue graduate study in ancient Greek and Roman philosophy. Suitably qualified students may apply for entry to the program either through the Philosophy Department for the Philosophy Track, details of which are given below, or through the Classics Department for the Classics Track.

Applicants for the Philosophy track of the combined program must satisfy the general requirements for admission to the Philosophy graduate program, in addition to the requirements of the Philosophy track of the combined program.  Applicants for the Classics track of the combined program must satisfy the general requirements for admission to the Classics graduate program, in addition to the requirements of the Classics track of the combined program. Applicants to the combined program are strongly encouraged to submit a writing sample on a topic in ancient philosophy.  Applicants interested in the combined program should indicate this at the time of application; admission to the program cannot normally be considered after an offer of admission is made.

The Program is overseen by an Interdepartmental Committee consisting of: Professors David Charles, Verity Harte, and Brad Inwood, as well as the Director of Graduate Studies for Classics and the Director of Graduate Studies for Philosophy.

Requirements of the Philosophy Track of the Classics and Philosophy Program:

(I) Entry Language Requirements

It is recommended that applicants to the program possess a basic knowledge of Greek, up to the level of being able comfortably to read Plato’s Socratic dialogues and/or comparable abilities in Latin. While this level of proficiency is recommended, the minimum requirement for entry to the Philosophy Track is intermediate proficiency in at least one of Greek and Latin (where such proficiency standards could be met by attendance at an  intensive  summer school, such as the CUNY course, in which the course covers the ground typically covered by both a beginners and an intermediate course, in the summer prior to entry). Students who satisfy only the minimal level requirement in Greek and Latin must, in addition, have demonstrable proficiency in one of the Modern Languages: French, German or Italian. Such students should make clear in their applications their current level of language attainment and their plans to meet the minimum language requirement. On completion of the program, graduates will have proficiency in Greek and Latin and a reading knowledge of two of the following languages; French, German, or Italian. These will be established and assisted by diagnostic tests as follows:

A. Greek and Latin Proficiency Tests in Greek and/or Latin as follows:

Diagnostic sight translations in Greek and Latin will be given to assess the student’s progress in the Classical languages and to assist with placement into classes. These exams are offered at the beginning of the first and third semesters of registration. Diagnostics must be taken in at least one of Greek and Latin at the beginning of the first semester and repeated in the third. Diagnostics in the second language must be taken no later than the third semester. Depending on the student’s progress, additional diagnostic testing may be required in consultation with the program committee.

B. Modern Languages:

(i) Departmental language exam in German, French, or Italian by the beginning of the second year (early September). Native speakers are excused. Students have up to two attempts to pass. 

(ii) Departmental language exam in a second language of German, French, or Italian by the beginning of the third year (early September). Native speakers are excused. Students have up to two attempts to pass.

(iii) Students with sufficient language proficiency may take the tests in two languages in the first year.

(II) First-year seminar in Philosophy

(III) 14 Courses:

(i) At least 4 should be in ancient philosophy, including at least two involving original language work.

(ii) Of 10 remaining courses 5 should be in Classics, 5 in Philosophy.

(a) Of 5 in Philosophy, one should be in history of philosophy other than ancient philosophy, at least one should be in Metaphysics, Epistemology, Philosophy of Mind and/or Philosophy of Language, and at least one should be in ethics and value theory. Students must satisfy the Logic requirement as per the general Philosophy PhD program.

The First Year Seminar, Philosophy 705, must be taken by all students in their first year.  This course counts towards the 5 courses to be taken in Philosophy but does not count toward any of the distribution groups.

(b) Of 5 in Classics, at least one course should involve original language work in Greek and at least one course should involve original language work in Latin. Courses beyond this should be chosen, in consultation with the program committee, so as best to prepare candidates for their qualifying examinations. It is expected that candidates will at least audit one course per year involving reading of a philosophical text in the original language, irrespective of courses taken.

In recognition of previous graduate-level work done at Yale or elsewhere, the Program Committee in consultation with the two Directors of Graduate Studies may recommend waiving a maximum of three courses of the requirement (including logic), not more than two of which may be counted against Philosophy graduate courses and not more than one of which may be counted against Classics graduate courses at Yale. Graduate students must take at least one class in two of the three categories listed in the Yale Philosophy department, not counting classes in ancient philosophy. Credit for course work done elsewhere does not reduce the tuition or residency requirement of the Graduate School. Whether a waiver is granted is ultimately be decided by the Graduate School.

(IV) Qualifying Exams and Papers

(i) Translation examinations in Greek and Latin, based on the  Philosophy Track Reading List , by the beginning of the 6th term in residence.

(ii) An oral examination in Greek and Latin based on the Philosophy Track Reading List, by the end of the 6th term in residence.

(iii) 2 qualifying papers, one of which must be in ancient philosophy and one of which must be on a philosophical topic other than ancient philosophy, by the end of the 5th term in residence.

(V) Dissertation Prospectus

A Dissertation Prospectus must be complete by the end of the 7th term in residence

(VI) Philosophy Department work-in-progress seminar

The Philosophy Department has a work-in-progress seminar once or twice a year where students present their work-in-progress (qualifying papers, chapters of the thesis, or other publications) and discuss other students’ work.  We strongly encourage those who are advanced to candidacy to take this seminar.

(VII)  Dissertation

Near Eastern Languages & Civilizations

The classical near east.

The Classical Near East is a PhD specialization that includes ancient Iran, the early Islamic caliphates, the late Roman and Byzantine Near East, and adjacent areas. It integrates the philological and historical study of Near Eastern societies in an age of momentous religious, social, and political change. The basis for this research is in the vast manuscript and other corpora in late ancient and medieval Near Eastern languages such as Arabic, Greek, Middle Persian, and Syriac.

The designation Classical Near East is deliberately broad and avoids any tendency to study the Near East primarily in national, ethnic, or religious terms. It focuses on the first millennium of our era and links the periods before and after Muhammad, antiquity and the Middle Ages. The Classical Near East does not include the earlier millennia of cuneiform culture , pharaonic Egypt , or the full range of the Arabic humanities from its origins until the present . These can be studied through the other specializations in the NELC department.

The departmental strength for the study of the Classical Near East is in the learned traditions of the Sasanian kingdom, their continuations, and their translations in Arabic, and the period of translations from Greek into Arabic, as well as the historical and cultural transition from the Persian Kingdom and east Roman Empire to the Islamic caliphate and Byzantium. Classical Near East students investigate religious, scientific, philosophical, literary and other traditions of the Classical Near East understood in their social and institutional contexts. They are encouraged to pursue their studies with faculty in NELC as well as Classics, Religious Studies, and History to bridge other areas of interest.

Requirements

All students in this specialization study classical Arabic, the most extensively attested language of learning of the Classical Near East, and the one which all other Near Eastern manuscript traditions interacted in the wake of the changes induced by the Islamic conquests. Because of the need to master classical Arabic, students in the Classical Near East specialization share much coursework with students in the Arabic Humanities specialization, including an advanced classical Arabic seminar every semester. They also take an intensive seminar on the Sasanian Persian kingdom and other courses on the late ancient Roman and Persian Near East and early Islam. Students must pass reading examinations in classical Arabic, as well as in two other classical Near Eastern languages from the following list: Armenian, Aramaic (Babylonian or Syriac), Coptic, Greek, Hebrew, Middle Persian, New Persian, Sanskrit. Offerings in various small-corpus languages of ancient Iran, such as Avestan, Bactrian, Middle Persian, Old Persian, Parthian, and Sogdian, may be made available according to student interest.

Students learn to use original manuscripts in their research whenever possible. Yale’s Beinecke Rare Book & Manuscript Library offers exceptional resources for such training and practice, including some of the earliest Syriac documents still extant and one of the largest Arabic and Persian manuscript collections in North America. Students also have access to material remains of the Classical Near East such as Sasanian coins from Ardashir I to Khusrow II in the Bela Lyon Pratt Study Room for Numismatics , objects from Yale’s expedition to Dura Europos at the Yale Art Gallery , and Aramaic incantation bowls in the Yale Babylonian Collection .

Applicants for the PhD in this specialization should already have attained the ability to conduct research in at least one of the languages listed above, preferably more than one. Students with no background in Arabic are unlikely to be admitted. All students will be encouraged to spend at least one summer in a country in the Near East relevant to their studies, if feasible. Each student is required to demonstrate reading knowledge of academic French and German before taking comprehensive examinations.

ARCHAIA: Yale Program for the Study of Global Antiquity

A University-Wide Initiative for the Study of Global Antiquity and the Premodern World. New frontiers and new perspectives on early civilizations. READ MORE

WELCOME TO ARCHAIA — the Yale Program for the Study of Global Antiquity. We aim to bring together faculty and students sharing an interest in antiquity and the premodern in a collaborative interdisciplinary forum. Archaia supplements the curriculum with seminars, including its flagship Ancient Societies series, conferences, and special lectures by scholars from Yale as well as visiting scholars, and offers a graduate qualification open to all PhD students at Yale and to students at the Divinity School. Through team-taught classes and multi-disciplinary initiatives, we foster opportunities to broaden our understanding of early civilizations and the methodologies employed to study them.  Archaia,  with its university-wide reach, is housed within Yale’s Faculty of Arts and Sciences, and is generously funded by the FAS Dean’s Office, the MacMillan Center, the Departments of Classics and Near Eastern Languages and Civilizations, and the Judaic Studies Program with additional support from the Departments of East Asian Languages and Literatures, History of Art, Religious Studies, Yale Divinity School, and the Yale University Art Gallery . Read more

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Ancient Societies Workshop Speaker Schedule Spring 2024

2023 Archaia Study Tour

Ancient Societies Workshop Speaker Schedule Fall 2023

Department of Comparative Literature

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Comparative Literature and Classics

Applicants to the combined program must indicate on their application that they are applying both to the departments of Comparative Literature and Classics . All documentation within the application should include this information.

Course work

Students concentrating in Comparative Literature and Classics are required to complete fourteen graduate term courses (plus the Classics proseminar). In Classics, at least seven courses, including the Classics proseminar and four courses (two yearlong sequences) in the history of Greek and Latin literature (usually taken in successive years, each to be followed by the respective oral in that field) and two 800-level Classics seminars (generally taken in each term of the third year). In Comparative Literature, the departmental proseminar and at least five further Comparative Literature courses, including at least four courses in postclassical European literature. The course work across the two programs should also include at least two courses in literary theory or methodology, and at least one course each in poetry, narrative fiction, and drama. At least two courses, excluding directed readings, need to receive the grade of Honors. At least thirteen of the fifteen required courses are to be taken in the first two years; the last two, which must be Classics 800-level seminars, are to be taken in the third year, normally one in each term.

To assess each student’s proficiency and progress in both key languages, two sight translation examinations each in Greek and Latin (taken before the beginning of the first and third terms). During the first two years, literary proficiency, demonstrated in course work, in Greek, Latin, and English, as well as reading proficiency in German and one other modern language (usually French).

Classics: Oral examinations in Greek and Latin literature, based on the Classics Ph.D. reading list. These are to be taken closely following the surveys in the respective literatures, as follows: the first, at the end of the second term (May of the first year), the second at the end of the fourth term (May of the second year). By the end of the fifth term, translation examinations in Greek and Latin literature, based on the Classics Ph.D. reading list.

Comparative Literature: oral examination (six topics appropriate to both disciplines, balancing a range of kinds of topics and including poetry, narrative fiction, and drama, and at least one significant cluster of postclassical texts), to be taken by the middle of the sixth term. Lists will be worked out with individual examiners, primarily under the guidance of the Comparative Literature DGS, but also with the approval of the Classics DGS. One of the topics studied will be relevant to the student’s planned dissertation topic.

Prospectus and Dissertation

The prospectus must be approved by the DGS in each department (and by the Comparative Literature prospectus committee) by the end of the sixth term in residence. At least one dissertation director must come from the Comparative Literature core faculty. At the end of each term, each dissertation student will presubmit, then discuss their work in progress in a Classics “chapter colloquium” discussion with interested faculty. 

Office of the President

• For the Media

Love and Compassion

Graduates of the Class of 2024, family members, and friends: It gives me great pleasure to greet you today and to offer a few words on this celebratory occasion.

But first, there is a wonderful Yale tradition that I would like to honor right now:

May I ask all the families and friends here today to rise and to recognize the outstanding—and graduating—members of the Class of 2024?

And now, may I ask the Class of 2024 to consider all those who have supported your arrival at this milestone, and to please rise and recognize them ?

I remember well the pomp and pageantry of my commencement weekend. And I share in the many emotions you are likely feeling right now after being part of this community for several years, and as you consider how your roles will soon change from students to alumni—and mine from president to faculty member.

Like the Class of 2024, I graduated as my university president was completing his service. Unlike the Class of 2024, my first years in college had not been disrupted by a pandemic. Presumably like you, I wondered what message the president would impart for his final words. Of course, as I thought about what to say here today, I considered this same question. What came to mind was how each of us had different journeys to arrive at this day. Here is mine: Like many immigrants, my father’s parents were poor in means but rich in culture and spirit. They came to the United States by way of Warsaw and Jerusalem—and later met each other on a ship crossing the Atlantic, between their worlds, old and new.

When my grandfather arrived in New York, he not only had a new country but a new name. No longer Yitzchak Leib Soloveitchik, in America he became Louis Salovey. He changed his family name in an effort to fit into his new surroundings, but he made sure to retain four letters—l-o-v-e—“love,” which I like to think of as a tribute to the family he left behind and a foundation for the one he would build.

Love and compassion were creeds by which he lived. It was about these virtues that I spoke with you four years ago as you entered Yale—and now, here today, that I want to emphasize as you prepare to depart it. [1]

One of the earliest, if not most striking, demonstrations of compassion I recall took place soon after my seventh birthday, when a rabbi and a reverend marched together toward justice alongside other faith leaders. Cradling a Torah in his arms—and humanity in his heart—Rabbi Everett Gendler joined the Reverend Dr. Martin Luther King, Jr. through the streets of Selma, Alabama on what became known as “Turnaround Tuesday” in March 1965. One of Rabbi Gendler’s great contributions was involving American Jews in the civil rights movement. And many, including my parents, heeded that call.

The extraordinary image of Dr. King and Rabbi Gendler marching alongside one another is seared in my memory. Theirs was a coalition of different faiths but a shared morality against forces devoid of it. And, if I might add a postscript, not long after participating in the Selma campaign, Rabbi Gendler welcomed his first daughter into a world he was working to repair. Today, she sits behind me as dean of Yale’s Faculty of Arts and Sciences.

As Rabbi Gendler noted at the time, “The effects of love, thought the ancients, were not simply personal, [but] social as well.” [2] “Love may not be all we need,” he added, “but neither is it entirely beside the point.” Dr. King echoed these sentiments while speaking to Rabbi Gendler in what would be his final public interview in 1968. “We need a movement now to transmute rage,” he said, “into a positive, constructive force.” [3] Those words resonate today. They remind us that we need to reject hate and rage—and instead find our common love for life, for community, and for peace.

Now, to be sure, the challenges before us—climate change, racial injustice, armed conflict, and extremism, to name only a few—stoke the indignation of any individual of conscience. And across this country, we’ve seen rising antisemitism, Islamophobia, and other forms of bigotry. Without anger, we would be reconciled to accept the unacceptable, tolerate the intolerable, and thereby consign ourselves to a status quo in need of repair. Without anger, we would be bereft of the fuel necessary to fight against prejudice and violence around the globe.

So, what, then, are the grounds that support the translation of outrage into compassion, as Dr. King advised?

In thinking about the answer to this question, I am reminded of these lines of poetry from the Reverend Dr. Pauli Murray, eminent Yale graduate, civil rights icon, and namesake of one of our residential colleges:

But love, alas , holds me captive here

Consigned to sacrificial flame, to burn

And find no heart’s surcease until

Its more enduring uses I may learn. [4]

In the fall of 1963—at a pivotal moment in the civil rights struggle—the Yale Political Union invited George Wallace, Alabama’s hate-spewing governor, to speak on campus. The invitation ignited controversy at Yale—and provided occasion for activists like Pauli Murray to respond to his bigotry measure for measure. Instead, she showed the strength of her commitment to “destroy segregation by positive and embracing methods.” [5]

Wallace, of course, personified Southern hostility to integration. Earlier that year, he famously stood on the portico of the Alabama State Capitol and declared in his inaugural speech, “Segregation now, segregation tomorrow, segregation forever!” [6] And just days before he was invited to Yale, Klansmen bombed the 16th Street Baptist Church in Birmingham, killing four Black schoolgirls and wounding 22 others—an act of domestic terrorism for which Wallace was blamed as an instigator.

So perhaps it comes as no surprise that Kingman Brewster, Yale’s president, urged students to rescind their invitation. New Haven Mayor Richard Lee, meanwhile—also concerned about the tensions Wallace would inflame—deemed him “officially unwelcome” in the city of New Haven. [7] More surprising is that Pauli Murray, a law school student at the time, disagreed. In an astonishing display of “drawing a circle of inclusion” large enough to incorporate George Wallace, she wrote to President Brewster in support of his right to speak at Yale.

To be sure, Dr. Murray loathed what Wallace represented. “By every cultural, spiritual, and psychological resource at my disposal,” she wrote, “I shall seek to destroy the institution of segregation…[but] I will not submit to segregation myself.” [8] Dr. Murray, rather, maintained an abiding belief in the power of redemption over retribution—even, and most especially, for a man who threatened the principles to which she had dedicated her life.

The division sowed by Wallace stands as one of this country’s darkest chapters. But his story has a postscript—one that affirms the might of Pauli Murray’s approach.

About a decade later, Wallace—then a candidate for president—was paralyzed after an assassination attempt and spent the rest of his life in a wheelchair. As he was recovering in the hospital from the shooting, he had an unexpected visitor: Shirley Chisholm, the first Black woman elected to the United States Congress and a rival to Wallace in 1972 presidential politics.

Understandably, Chisholm’s visit left her staff concerned. How could she sit by the bedside of someone she stood so fervently—so virtuously—against? “Sometimes,” she told them, “we have to remember we’re all human beings. And I may be able to teach him something, to help him regain his humanity, to maybe make him open his eyes to make him see something that he has not seen.” [9] And so she went.

In a remarkable expression of compassion and a common humanity, Chisholm told Wallace “I wouldn’t want what happened to you to happen to anyone.” The callous George Wallace wept. And to this day, his daughter maintains, “it was after [this] visit that he started to change.” [10] “Shirley Chisholm,” she continues, “planted a seed of new beginnings in my father’s heart,” culminating in the record number of appointments of African Americans he made to state positions during his final term as governor.

Wallace would later earn an honorary degree from the historically Black Tuskegee University—and the forgiveness of civil rights leaders like John Lewis, himself the recipient of an honorary degree from Yale, “because to do otherwise—to hate him,” Lewis posited, “would only perpetuate the evil system we sought to destroy.” [11]

Philosopher Hannah Arendt, on whom Yale also bestowed an honorary degree, eloquently advocated for this doctrine decades before Shirley Chisholm exemplified it. The “faculty of forgiving,” she wrote, “is the exact opposite of vengeance…whereby far from putting an end to the consequences of the first misdeed, everybody remains bound to the process, permitting the chain reaction…to take its unhindered course.” “Forgiving, in other words, is the only reaction which does not merely re-act but acts anew and unexpectedly, unconditioned by the act which provoked it and therefore freeing from its consequences.” [12]

Dr. King called this redemptive approach the Strength to Love , declaring in a refrain with which you are no doubt familiar that “returning hate for hate [only] multiplies hate.” [13] So, we can take pride in the fact that precisely sixty years ago, Yale presented Dr. King an honorary degree with a citation that extolled his “steadfast refusal to countenance violence in resistance to injustice.” [14]

For our part, as we face complex challenges that call out for concerted action, we would do well to heed his example, which requires us to inhibit our desire to dismiss those with whom we believe we cannot develop common purpose.

It is not enough to retreat into silos alongside those who are already inclined to agree with us. Nor is it effective to ostracize, call out, shame, or silence well-meaning others who do not.

Progress depends on our willingness to work together to solve common problems: to extend love and grace, compassion and cooperation, with one another, and, through these means, to build consensus.

By bridging differences—by daring to choose love and compassion over rage and hate—we can bring about the meaningful, sustainable change needed in society.

We can bring the world you will soon enter a little closer to the one we desire.

Let’s get started together. Let’s get started today.

And for me personally: At moments like this, speakers of Hebrew (my grandfather’s native language) don’t like to say “good-bye” but, rather, L’heit ra-oat; until we meet again.

Congratulations, Class of 2024.

[1] Salovey, Peter. “Compassion and Cooperation for Change.” Yale College Opening Assembly Address, New Haven, CT, August 29, 2020. https://president.yale.edu/president/speeches/compassion-and-cooperation-change .

[2] Gendler, Everett. “Cupid Goes to Shul.” Sermon preached at the Wellesley College Chapel, Wellesley, MA, February 14, 1971. https://gendlergrapevine.org/wp-content/uploads/2013/06/Cupid-Goes-to-Shul.pdf .

[3] “Conversation with Martin Luther King.” Conservative Judaism , Vol. 22, No. 3. (1968). https://www.rabbinicalassembly.org/sites/default/files/public/resources-ideas/cj/classics/1-4-12-civil-rights/conversation-with-martin-luther-king.pdf .

[4] Murray, Pauli. (1970). Dark Testament: and Other Poems . Norwalk: Silvermine.

[5] Murray, Pauli. (1945). “An American Credo.” Common Ground .

[6] Wallace, George. (January 14, 1963). Inaugural address delivered at the Alabama State Capitol in Montgomery, AL. https://digital.archives.alabama.gov/digital/collection/voices/id/2952 .

[7] Sigel, Efrem. “New Wallace Invitation Expected at Yale Today.” The Harvard Crimson , September 24, 1963. https://www.thecrimson.com/article/1963/9/24/new-wallace-invitation-expected-at-yale/ .

[8] Murray. “An American Credo.”

[9] Capehart, Jonathan. “How Segregationist George Wallace Became a Model for Racial Reconciliation: ‘Voices of the Movement’ Episode 6.” The Washington Post , May 16, 2019. https://www.washingtonpost.com/opinions/2019/05/16/changed-minds-reconciliation-voices-movement-episode/ .

[10] Bernard, Diane. “How a Failed Assassination Attempt Pushed George Wallace to Reconsider His Segregationist Views.” Smithsonian Magazine , May 12, 2022. https://www.smithsonianmag.com/history/how-a-failed-assassination-attempt-pushed-george-wallace-to-reconsider-his-segregationist-views-180980063/ .

[11] Lewis, John. “Forgiving George Wallace.” The New York Times , September 16, 1998. https://www.nytimes.com/1998/09/16/opinion/forgiving-george-wallace.html .

[12] Arendt, Hannah. (1958). The Human Condition. Chicago: University of Chicago Press.

[13] King, Martin Luther, Jr. (1963). Strength to Love . New York: Harper & Row.

[14] “Thousands View 263rd Commencement.” Yale Daily News , June 15, 1964.

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Congratulations to Dawn on graduate school!

We are excited that Dawn will be joining Nicole Long's lab at University of Virginia for a PhD in Psychology!

At home, abroad, working, interning?  Wherever you are this summer, contact OCS or make an appointment for a virtual advising session. We are available all summer! 

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PhD Pathways in Education Technology

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Educational technology, commonly known as EdTech, refers to tools that facilitate active learning through collaboration, allowing educators to create interactive digital textbooks, gamify lessons, and more. Digital devices have increased education’s reach, enabling learning in remote areas and continuity through disruptions like pandemics.

Learn more about Ed Tech industry

• Check out EdSurge , the Ed Tech industry news source
• Overview of Education Technology
• Stanford Report: How technology is reinventing education?
• TED talks by Luis von Ahn (Duolingo’s CEO)

Key Career Opportunities

• Career Development in Education Technology, ISTE
• Job Board -EdSurge

Get Involved and Gain Experience

• Teaching Online at Yale-Poorvu Center for Teaching and Learning
• Participate in Tsai CITY programs to learn skills in innovation and entrepreneurship
• Digital Humanities Lab
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Yize Zhao, PhD

Contact information.

• Email [email protected]

Office Location

• 60 College Street Rm 204 New Haven, CT 06510

Related Links

• Personal website

Research & Publications

Appointments.

• Biostatistics

Dr. Zhao is an Associate Professor in the Department of Biostatistics at Yale School of Public Health. She is also affiliated with Yale Center for Analytical Sciences, Yale Alzheimer's Disease Research Center and Yale Computational Biology and Bioinformatics. Her main research focuses on the development of statistical and machine learning methods to analyze large-scale complex data (imaging, -omics, EHRs), Bayesian methods, feature selection, predictive modeling, data integration, missing data and network analysis. She has strong interests in biomedical research areas including mental health, mental disorders and aging, etc. Her most recent research agenda includes analytical method development and applications on brain network analyses, multimodal imaging modeling, imaging genetics, and the integration of biomedical data with EHR data.  Her research is supported by multiple NIH grants. 

Dr. Zhao received her Ph.D. in Biostatistics from Emory University and postdoc training at Statistical and Applied Mathematical Sciences Institute (SAMSI) and the University of North Carolina at Chapel Hill. Prior to coming to Yale, she was an Assistant Professor in Biostatistics at Cornell University, Weill Cornell Medicine. 

Education & Training

• PhD Emory University (2014)
• BS Zhejiang University (2010)

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Professional service, departments & organizations.

• Center for Brain & Mind Health
• Computational Biology and Biomedical Informatics
• Yale Center for Analytical Sciences (YCAS)
• Yale Combined Program in the Biological and Biomedical Sciences (BBS)
• Yale School of Public Health

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Joe cleary appointed john m. schiff professor of english.

Joe Cleary, one of Ireland’s most distinguished literary critics, was recently appointed the John M. Schiff Professor of English, effective immediately.

He is a member of Faculty of Arts and Sciences (FAS) in the Department of English.

Cleary is well-known for his ambitious and groundbreaking work on wide-ranging topics that include Irish modernism, literary theory, national literatures and partition, modernist world literatures, and postcolonial literatures.

His most recent books are “Modernism, Empire, World Literature” (2021) and “The Irish Expatriate Novel in Late Capitalist Globalization” (2021). “Modernism, Empire, World Literature” examines how Irish and American writers transformed the London- and Paris-centered world literary system in the period after World War I. “The Irish Expatriate Novel in Late Capitalist Globalization” examines how Irish writers have engaged with the wider world beyond Ireland in the post-Cold War era in the contexts of a shift of the center of gravity of the Anglophone world literary system from England to the United States and the contemporary rise of China. The book was awarded the American Conference for Irish Studies Robert Rhodes prize for books on Irish Literature in 2022. Earlier, Cleary wrote on national literatures and partition in “Literature, Partition and the Nation-State: Culture and Conflict in Ireland, Israel and Palestine” (2002) and on 19th- and 20th-century Irish literary, cinematic, and music cultures in “Outrageous Fortune: Capital and Culture in Modern Ireland” (2007).

His edited volumes include “The Cambridge Companion to Irish Modernism” (2014), “The Cambridge Companion to Modern Irish Culture” (2005), and three special issues of journals. Cleary is currently working on a new volume on the transformation of modern Irish culture, tentatively titled “Six Revolutions: Modern Irish Culture and Society from the Great Famine to Climate Change.”

Cleary is a distinguished citizen of the university. He has served on the Humanities Division Graduate Studies Doctoral Reform Committee, the Yale College Executive Committee, the Undergraduate Studies Committee, and the Honor and Prizes Committee. In his previous employment at NUI Maynooth, Ireland, he served as acting chair of the Department of English (2006-2007), MA coordinator (2005-06), and director of postgraduate studies in the English Department (2003-2004).

A sought-after speaker on Irish modernism, literature, and culture, Cleary has been an invited speaker at the University of Almeira, Spain; Trinity College Dublin; Maynooth University; Williams College; University of Pennsylvania; University of Kent; St. John’s College, Cambridge, and numerous other institutions. Currently, Cleary serves on editorial boards for the Irish University Review, College English, The Cambridge Journal of Postcolonial Literary Critique, and International Journal of Comparative Literature and Translation Studies, and he has served as reader for Yale University Press, Cambridge University Press, Oxford University Press, Cork University Press, and Edinburgh University Press.

At Yale, Cleary’s undergraduate and graduate classes include “The Irish Revival and Modernism,” “Novels of Education and Formation,” “The Modernist Novel in the 1920s,” “Modernism, Empire, World Crisis, 1980-1950,” “Irish and Irish-American Modernism,”  “Imperial and Anti-Imperial Writing,” and “Western Marxist and Postcolonial Cultural Theory” He has also mentored dozens of graduate students in English.

He earned his bachelor’s and master’s degrees at St. Patrick’s College, Maynooth, and a Ph.D. at Columbia University.

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Join the choir for ISM’s 50th anniversary hymn fest, ‘All Creation Sings’

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Yale graduate fellowship funds and supports policy-focused research

SOM announces expanded Program on Social Enterprise, Innovation, and Impact

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