By Ryan K. Balot
Contains 34 essays from prime students in heritage, classics, philosophy, and political technological know-how to light up Greek and Roman political idea in all its range and depth.
- Offers a huge survey of historic political concept from Archaic Greece via overdue Antiquity
- Approaches historical political philosophy from either a normative and ancient focus
- Examines Greek and Roman political concept inside ancient context and modern debate
- Explores the position of historic political notion in a number philosophies, corresponding to the person and group, human rights, faith, and cosmopolitanism
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Additional resources for A Companion to Greek and Roman Political Thought
Traditional chronological and author-based surveys appear to make just such an assumption. 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).
Rhodes illustrates in chapter 4, citizenship and civic ideology were central to the ancient understanding and experience of politics. , Arendt 1958; cf. T. Pangle 1988; Oldfield 1990; Zuckert, chapter 34), it would be misguided to assert that ideals of active, excellent, and intrinsically worthwhile civic virtues were the unique prerogative of ancient Greeks and Romans. As Christopher Nadon shows in chapter 33, citizenship has constituted a central theoretical and practical category wherever republican forms of political organization have prevailed, such as Renaissance Italy or the colonial United States.
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