Download A Companion to Greek and Roman Political Thought by Ryan K. Balot PDF

By Ryan K. Balot

ISBN-10: 1405151439

ISBN-13: 9781405151436

Includes 34 essays from major students in historical past, classics, philosophy, and political technological know-how to light up Greek and Roman political suggestion in all its range and depth.

  • Offers a extensive survey of historic political suggestion from Archaic Greece via overdue Antiquity
  • Approaches old political philosophy from either a normative and ancient focus
  • Examines Greek and Roman political proposal inside historic context and modern debate
  • Explores the function of old political proposal in more than a few philosophies, corresponding to the person and neighborhood, human rights, faith, and cosmopolitanism

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Extra resources for A Companion to Greek and Roman Political Thought

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If we envision them as mutually supportive and dialectical, then each approach might teach the other. Neither will have to remain ancillary. In the first instance, our understanding of the history of ancient Greek and Roman political thought can be immeasurably improved if we learn to ask the right questions – questions motivated by broad awareness of political thought and practice in other geographic regions and chronological periods, including European modernity. , Katznelson 1997; Lichbach 1997; Landman 2000: 27–32; for an application in ancient history, Pritchard 2007: 349–52).

Those who seek to understand classical political thought should be inspired by the ancients’ spirit of ceaseless inquiry and self-interrogation. They should be inspired, in particular, to interrogate their own conventions without envisioning classical political thought as a straightforward substitute. The greatness of the classical tradition lies, in fact, in provoking us to face our own problems resolutely in the recognition that the problems faced by modernity, and thus the solutions to those problems, can only ever be our own.

Kateb 1992; Nozick 1974) and the insanely demanding standards of virtue-oriented organizations of power such as (say) the Iranian theocracy. Our particular understanding of that middle ground must both respect modern ideals of freedom and autonomy and adequately educate modern citizens to eschew unreflective relativism and naive conformity to present standards. Classical political thought might prove especially helpful and challenging to modern theorists as we struggle to find such a middle ground.

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