By Thomas R. Martin
During this compact but complete background of old Greece, Thomas R. Martin brings alive Greek civilization from its Stone Age roots to the fourth century B.C. concentrating on the advance of the Greek city-state and the society, tradition, and structure of Athens in its Golden Age, Martin integrates political, army, social, and cultural historical past in a publication that might entice scholars and normal readers alike. Now in its moment version, this vintage paintings now gains new maps and illustrations, a brand new creation, and updates throughout.
"A limpidly written, hugely available, and accomplished background of Greece and its civilizations from prehistory throughout the cave in of Alexander the Great's empire...A hugely readable account of old Greece, quite worthwhile as an introductory or evaluation textual content for the coed or the overall reader."—Kirkus Reviews
"A polished and informative paintings that might be invaluable for common readers and students."—Daniel Tompkins, Temple collage
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Additional info for Ancient Greece (2nd Edition)
The Roman historians, though, provided examples more than they illuminated ideas. π≠ Such excursions into the moral foundation of human action did little to alter the trajectories of the mainstreams of political science and classics. In methodological rigor was disciplinary credibility, a judgment reinforced by rankings of research universities and requirements for tenure. The methods, though, led political scientists and classicists to dramatically divergent conceptions—in fact, a severing—of the relationship between history and theory.
Cicero similarly deﬁned himself by his surroundings in his letter to Atticus to describe his exile: It is not only property or friends that I miss, but myself (Attic. ∞π The problem of loss, as Cicero’s letter implies, raises the CICERO, ARENDT, AND THE POLITICAL WORLD ∂∞ corollary problem of worth: what is it that I miss, and why should I miss it? Cicero’s struggle with the question of the worth of the world is interesting precisely because he ﬁnds himself at the crossroads of two contending philosophic schools: he rejects recourse to Epicurean pleasures of the body but calls into question through his own experiences the attainability of Stoic grieﬂessness (indolentiae) (Tusc.
If Cicero had only contempt for Roman politics then he, like Plato, might wish to wipe the canvas clean and start anew. But Cicero, instead, invokes the contrasting aesthetic image of the ‘‘beautiful painting’’ of the republic, one that once was renewed and now has been neglected by succeeding generations (Rep. ≤). Cicero’s language of care, beauty, and loss speaks to a deep and abiding attachment to the political realm that leaves us at the end of the Republic with a series of questions: How is one to exercise both care and contempt?