Introduction: The other Athenians 1. The self-interested citizen 2. The reluctant conscript 3. The cowardly hoplite 4. The artful tax dodger.

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The Bad Citizen in Classical Athens

La 4e de couverture indique : "What did citizenship really mean in classical Athens? It is conventionally understood as characterised by holding political office. Since only men could do so, only they were considered to be citizens, and the community (polis) has appeared primarily as the scene of men's political actions. However, Athenian law defined citizens not by political office, but by descent. Religion was central to the polis and in this domain, women played prominent public roles. Both men and women were called 'citizens.' On a new reading of the evidence, Josine Blok argues that for the Athenians, their polis was founded on an enduring bond with the gods. Laws anchored the polis' commitments to humans and gods in this bond, transmitted over time to male and female Athenians as equal heirs. All public offices, in various ways and as befitting gender and age, served both the human community and the divine powers protecting Athens. Proposes a new view of citizenship in classical Athens, bringing together hitherto fundamentally distinct approaches to the classical community (polis). Clarifies the debate on Greek citizenship in its historical and intellectual context, inviting engagement with modern citizenship studies. Includes in-depth discussion of key evidence in translation, with Greek texts provided in the footnotes, so that no knowledge of Ancient Greek is necessary"

Citizenship in Classical Athens

1. Gender and the study of classical antiquity 2. Households 3. Demography 4. Bodies 5. Wealth 6. Space 7. Religion 8. Conclusions Bibliographic essay.

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Studying Gender in Classical Antiquity

This chapter explores the development of ideas about legislation and legislative procedures in ancient Athens. It isolates an ideology of legislation that mistrusted legal change, and that came into conflict with democratic ideas and practices. It then discusses the creation of nomothesia procedures at the end of the fifth century BCE that reconciled the need for legal change with that for consistent and stable laws, and follows the workings of these procedures throughout the fourth century BCE.

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Making and Changing Laws in Ancient Athens

recent student ranks courage alongside love as the most popular theme in world literature (Miller, 2000: 8-12). By contrast, other virtues, such as justice, patience, or self-control, are the favorite topics of abstract philosophizing, but, on the face of it, they are boring to contemplate (cf. Shklar, 1990: 15-19; Miller, 2000: 8). The peculiar allure of courage is one clue to its darker, more problematic dimensions. To illuminate these dimensions, I will examine courage as a feature of political rhetoric and practice, since it is on the enlarged stage of politics that the opportunities and dangers presented by courage stand out in highest relief. More immediately, in the post9/11 world, we are saturated with the images and rhetoric of courage. When politicians call the terrorists "cowardly," they gain political capital by presenting themselves in the manly garb of combat. Just before delivering a speech to the nation on May 1, 2003, President George W. Bush sported a flight suit and flew in the navigator's seat of a Navy plane to the USS Abraham Lincoln. Upon deplaning, he said, "I

Elisabeth Müller-Luckner

Papers

Demokratie, Recht und soziale Kontrolle im klassischen Athen