By Ryan K. Balot
Contains 34 essays from top students in historical past, classics, philosophy, and political technology to light up Greek and Roman political inspiration in all its range and intensity. deals a vast survey of historical political inspiration from Archaic Greece via past due AntiquityApproaches historical political philosophy from either a normative and old focusExamines Greek and Roman political inspiration inside historical context and modern debateExplores the position of old political inspiration in more than a few philosophies, reminiscent of the person and neighborhood, human rights, religion. Read more...
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Additional resources for A Companion to Greek and Roman Political Thought
Historiae lug. Bellum Iugurthinum schol. scholiast or scholia SEG Supplementum epigraphieum Graeeum (1923-) Sen. Seneca (the Younger) Apoc. Apoeoloeyntosis Ben. De beneficiis Clem. De clementia Dial. Dialogi Ep. Epistulae Sen. Suas. Seneca (the Elder), Suasoriae Sext. Emp. Sextus Empiricus, Adversus mathematieos Math. Stob. Stobaeus Stob. Ecl. Stobeus, Eclogae Suda Greek Lexicon formerly known as Suidas Suet. Suetonius Aug. Divus Augustus Calig. Caligula 43 Dom. Domitianus Vesp. Divus Vespasianus Vit.
At least as an initial goal, contributors have located ancient political ideas in their particular historical contexts. This emphasis 50 on historical context grows out of the belief that ancient thinkers offered creative responses to political conventions that they regarded as useless, stultifying, or harmful. ” They were particularly meaningful, and perhaps unsettling, to contemporaries familiar with the urgent questions of ancient political life. Yet ancient political writers were not prisoners of particular historical contingencies.
Our view is that arguments are needed to show that classical political thought is still meaningful, useful, and interesting in modernity. For, as Bernard Williams has effectively demonstrated, “It is too late to assume that the Greek past must be interesting just because it is ‘ours’ “ (1993: 3). That is exactly right, because, as Williams says, channeling Nietzsche’s concern with “untimely meditations,” “We, now, should try to understand how our ideas are related to the Greeks’ because, if we do so, this can specially help us to see ways in which our ideas may be wrong” (1993:4).
A Companion to Greek and Roman Political Thought by Ryan K. Balot