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The oath was an institution of fundamental importance across a wide range of social interactions throughout the ancient Greek world, making a crucial contribution to social stability and harmony; yet there has been no comprehensive, dedicated scholarly study of the subject for over a century. This volume of a two-volume study explores the nature of oaths as Greeks perceived it, the ways in which they were used (and sometimes abused) in Greek life and literature, and their inherent binding power.

Oaths --- Oaths (Greek law) --- History --- Public law (Greek law) --- Law, Greek --- Greece. --- oath. --- polis.

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This book synthesizes the history of Hellenistic Karia and offers new interpretations for the motives behind cases of sympoliteia, or the merging of city-states, in the region. This study presents new readings of inscriptional evidence, nuancing our understanding of the dynamics of democracy in the Hellenistic period.

City-states --- Hellenism. --- History. --- Caria --- Civilization. --- Cités-Etats --- Carie (Région ancienne) --- City-states. --- City-states / Greece / History. --- Hellenismus. --- Expansionspolitik. --- Karien. --- Polis. --- Carie (Région ancienne) --- Carie --- Karya --- Elite. --- History --- Greece. --- Turkey --- Cités-Etats --- Hellénisme --- Histoire --- Civilisation

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This book describes stages of development of the conception of an ideal republic that is fundamentally based on practical reason. It is widely understood that this conception is paradigmatically represented in the political thought of Aristotle and conveyed by its reception by Thomas Aquinas. This early concept of a liberal republic - which is in some ways certainly marked by the constraints of ancient philosophy on the whole, is even considered to have contributed to the development of the modern state and its instruments of political reason. Part 1 presents Aristotle's conception of "civil society" which is built upon man in his specific nature of humanity. From this point of view "political" government is intrinsically related to the mutual recognition of free and equal fellow citizens. Thus establishes a strict standard of criticism of any arbitrary or illegitimate presumption of political power. Nevertheless, Aristotle's "Republic" relies on limiting conditions of political subsistence as they arise from a specific ancient point of view that sets a clear limit to our modern expectation of freedom and equality. Above all, subjectivity, at least the perfection of virtuous citizenship, is supposed to be indispensably linked to a specific political, institutional and moral framework. This framework is derived from Aristotle's concept of "teleology", which pervades his whole philosophy. Therefore, Aristotle's approach shall be investigated in a most complex and comprehensive way in its close systematic link to all fields of philosophy, including practical reason, physics and metaphysics, in order to enable a most distinct historical judgment that will also finally reveal its actual significance. Eg Aristotle's concept of teleology, though introduced by the investigation of "natural movement", is also applied to his ethics of practical reason. This does not imply, however, any dependence of law or politics on natural goals, but only reclaims a fundamental structural analogy between both, nature and habits, while adhering to their clear methodological separation. Part 2 is devoted to elaborate the systematic transformations and shifts of emphasis that have occurred when Aristotle's concept of teleology and practical reason - within the work of Thomas Aquinas - encountered the specific philosophical demands and the different approach of Christian tradition. As a religion that is concerned with the view of eschatological anticipation and the experience of historical revelation, Christianity turned out to introduce a first perspective of "historical" thinking that was aimed to partly break down the more restricted ancient concept of ethics and politics. Being however constrained to a mere theological explanation, freedom of man is gaining a more universal and transcendent notion. The fulfillment of human nature is basically detached from its ancient close link to politics. But this development also changes the significance and the structures of the political and public sphere. It turns out to weaken and dilute the institutional achievements of the aristotelian republic. On the other hand, the new resort to the universal demand of the transcendent "common good" as the ultimate goal of human life, rather than to the developed customs of the ancient city, also favors a process of accelerating and diversifying individual and social human goals and practices. And this development focuses the status of Aquinas' concept of the "Law" that however transcends a mere authoritarian or "material" notion of ethics and law. Furthermore it takes over the legitimizing tasks of the ancient community of free and virtuous citizens in procuring a legitimate basis of politics. And this basis is now gaining a higher degree of "universality" with regard to its transcendental reason as well as its concern with the expansion of moral subjectivity, which finally leads up to the political demands of modern times. Also favors a process of accelerating and diversifying individual and social human goals and practices. And this development focuses the status of Aquinas' concept of the "Law" that however transcends a mere authoritarian or "material" notion of ethics and law. Furthermore it takes over the legitimizing tasks of the ancient community of free and virtuous citizens in procuring a legitimate basis of politics. And this basis is now gaining a higher degree of "universality" with regard to its transcendental reason as well as its concern with the expansion of moral subjectivity, which finally leads up to the political demands of modern times. Also favors a process of accelerating and diversifying individual and social human goals and practices. And this development focuses the status of Aquinas' concept of the "Law" that however transcends a mere authoritarian or "material" notion of ethics and law. Furthermore it takes over the legitimizing tasks of the ancient community of free and virtuous citizens in procuring a legitimate basis of politics. And this basis is now gaining a higher degree of "universality" with regard to its transcendental reason as well as its concern with the expansion of moral subjectivity, which finally leads up to the political demands of modern times. that however transcends a mere authoritarian or "material" notion of ethics and law. Furthermore it takes over the legitimizing tasks of the ancient community of free and virtuous citizens in procuring a legitimate basis of politics. And this basis is now gaining a higher degree of "universality" with regard to its transcendental reason as well as its concern with the expansion of moral subjectivity, which finally leads up to the political demands of modern times. that however transcends a mere authoritarian or "material" notion of ethics and law. Furthermore it takes over the legitimizing tasks of the ancient community of free and virtuous citizens in procuring a legitimate basis of politics. And this basis is now gaining a higher degree of "universality" with regard to its transcendental reason as well as its concern with the expansion of moral subjectivity, which finally leads up to the political demands of modern times.

Teleology. --- Political science --- Natural law. --- Law --- History. --- Philosophy. --- Aristotle. --- Thomas, --- Aristotele --- Thomas Aquina --- teleology --- practical reason --- republic --- Aristoteles --- Thomas von Aquin --- Teleologie --- Praktische Vernunft --- Gesetz --- Republik --- Ethik --- Polis --- Sein

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À l'époque impériale (Ier-IIIe siècle apr. J.-C.), les cités grecques d'Asie Mineure continuèrent de fonctionner au plan politique et institutionnel suivant des normes qu'elles jugeaient elles-mêmes naturellement « démocratiques ». Par là elles entendaient qu'elles se géraient toujours de manière autonome suivant des règles traditionnelles inchangées, et la communauté des citoyens qui les constituait chacune réunissait encore des hommes libres qui servaient les intérêts de leur petite patrie. Quelle place et quel rôle le demos joua-t-il dans un tel paysage ? Les notables, dont une grande partie des études actuelles s'est attachée à analyser les comportements et les desseins politiques, n'ont cessé depuis le courant du IIe siècle av. J.-C. d'affermir leurs positions dans la cité au point d'en apparaître les dirigeants naturels. Quel besoin avaient-ils dès lors d'un demos, qui pouvait constituer un obstacle à leur prépondérance ? En dépit de leurs visées dominatrices, les notables continuaient à vrai dire de vivre dans un univers limité et clos, la polis, dont la logique de fonctionnement demeurait fondamentalement communautaire. Le demos en constituait l'élément central, en tant qu'il désignait toujours à la fois cette communauté civique, dont les notables comme les citoyens de base étaient partie prenante, et l'assemblée populaire qui en était l'émanation naturelle. Il incarnait de manière éminente la cité et y nourrissait les discours littéraires et politiques des notables, qui n'avaient souvent pas de mots assez durs pour en dénoncer les travers ; un discours souvent comminatoire, mais aussi un aveu, celui de devoir composer avec un acteur essentiel. Les sources (épigraphiques, littéraires, archéologiques, numismatiques), reprises dans leur ensemble, modifient notre regard sur une réalité et une institution incontournables. Le demos restait encore au IIIe s. apr. J.-C. cet acteur essentiel dont les notables devaient maîtriser l'opinion pour promouvoir leurs…

City-states --- Cities and towns, Ancient --- Municipal government --- Political participation --- Cités-Etats --- Villes antiques --- Administration municipale --- Participation politique --- History --- Histoire --- Turkey --- Asie Mineure --- Demos. --- Polis. --- Volksversammlung. --- Geschichte 1-300. --- Cités-Etats --- Classics --- Antiquité --- Asie mineure --- histoire sociale --- histoire politique --- assemblée populaire

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During the archaic and classical periods, Greek ideas about the dead evolved in response to changing social and cultural conditions-most notably changes associated with the development of the polis, such as funerary legislation, and changes due to increased contacts with cultures of the ancient Near East. In Restless Dead, Sarah Iles Johnston presents and interprets these changes, using them to build a complex picture of the way in which the society of the dead reflected that of the living, expressing and defusing its tensions, reiterating its values and eventually becoming a source of significant power for those who knew how to control it. She draws on both well-known sources, such as Athenian tragedies, and newer texts, such as the Derveni Papyrus and a recently published lex sacra from Selinous.Topics of focus include the origin of the goes (the ritual practitioner who made interaction with the dead his specialty), the threat to the living presented by the ghosts of those who died dishonorably or prematurely, the development of Hecate into a mistress of ghosts and its connection to female rites of transition, and the complex nature of the Erinyes. Restless Dead culminates with a new reading of Aeschylus' Oresteia that emphasizes how Athenian myth and cult manipulated ideas about the dead to serve political and social ends.

Ghosts --- Phantoms --- Specters --- Spectres --- Apparitions --- History. --- Greece --- Religion. --- academic. --- afterlife. --- ancient greece. --- ancient history. --- ancient texts. --- ancient world. --- archaic. --- athens. --- classical period. --- cultural studies. --- death. --- derveni papyrus. --- funerary. --- funereal. --- government. --- greek drama. --- greek history. --- greek tragedy. --- life and death. --- myth. --- mythology. --- near east. --- polis. --- political. --- politics. --- power. --- rituals. --- scholarly. --- social studies. --- society.