An exercise in cultural sociology, Moral Codes and Social Structure in Ancient Greece seeks to explicate the dynamic currents of classical Hellenic ethics and social philosophy by situating those idea-complexes in their socio-historical and intellectual contexts. Central to this enterprise is a comprehensive historical-sociological analysis of the Polis form of social organization, which charts the evolution of its basic institutions, roles, statuses, and class relations. From the Dark Age period of "genesis" on to the Hellenistic era of "eclipse" by the emergent forces of imperial patrimonialism, Polis society promoted and sustained corresponding normative codes which mobilized and channeled the requisite emotive commitments and cognitive judgments for functional proficiency under existing conditions of life. The aristocratic warrior-ethos canonized in the Homeric epics; the civic ideology of equality and justice espoused by reformist lawgivers and poets; the democratization of status honor and martial virtue that attended the shift to hoplite warfare; the philosophical exaltation of the Polis-citizen bond as found in the architectonic visions of Plato and Aristotle; and the subsequent retreat from civic virtues and the interiorization of value articulated by the Skeptics, Epicureans, and Stoics, new age philosophies in a world remade by Alexander's conquests--these are the key phases in the evolving currents of Hellenic moral discourse, as structurally framed by transformations within the institutional matrix of Polis society.

Classic theories of Aristotle, Kant, and Mill have influenced Christian thought in morality and ethics for centuries. But they can go only so far, Wyndy Corbin Reuschling writes in Reviving Evangelical Ethics. While the philosophers' approach to three key elements--virtue, duty, and utility--have been used widely in forming ethical and moral practices, Corbin Reuschling sees spiritual danger in their limitations. She probes deeply to deconstruct each philosophy, then reconstructs a broader, biblically based framework for personal and group ethics. This introductory text provides helpful biblical and theological reflection for students of Christian ethics.

Can tragic views of the human condition as known to Westerners through Greek and Shakespearean tragedy be identified outside European culture, in the Indian culture of Hindu epic drama? In what respects can the Mahabharata epic's and the Bhagavadgita's views of the human condition be called 'tragic' in the Greek and Shakespearean senses of the word? Tragic views of the human condition are primarily embedded in stories. Only afterwards are these views expounded in theories of tragedy and in philosophical anthropologies. Minnema identifies these embedded views of human nature by discussing the ways in which tragic stories raise a variety of anthropological issues-issues such as coping with evil, suffering, war, death, values, power, sacrifice, ritual, communication, gender, honour, injustice, knowledge, fate, freedom. Each chapter represents one cluster of tragic issues that are explored in terms of their particular (Greek, English, Indian) settings before being compared cross-culturally. In the end, the underlying question is: are Indian views of the human condition very different from Western views?

Pharmakon: Plato, Drug Culture, and Identity in Ancient Athens examines the emerging concern for controlling states of psychological ecstasy in the history of western thought, focusing on ancient Greece (c. 750-146 BCE), particularly the Classical Period (c. 500-336 BCE) and especially the dialogues of the Athenian philosopher Plato (427-347 BCE). Employing a diverse array of materials ranging from literature, philosophy, medicine, botany, pharmacology, religion, magic, and law, Pharmakon fundamentally reframes the conceptual context of how we read and interpret Plato's dialogues. Michael A. Rinella demonstrates how the power and truth claims of philosophy, repeatedly likened to a pharmakon, opposes itself to the cultural authority of a host of other occupations in ancient Greek society who derived their powers from, or likened their authority to, some pharmakon. These included Dionysian and Eleusinian religion, physicians and other healers, magicians and other magic workers, poets, sophists, rhetoricians, as well as others. Accessible to the general reader, yet challenging to the specialist, Pharmakon is a comprehensive examination of the place of drugs in ancient thought that will compel the reader to understand Plato in a new way.

This book includes revisions of papers originally presented at the inaugural conference of the International Society for MacIntyrean Philosophy, on the theme of Alasdair MacIntyre's Revolutionary Aristotelianism: Ethics, Resistance and Utopia, hosted by the Human Rights and Social Justice Research Institute at London Metropolitan University. The papers selected are by fifteen leading international philosophers and political theorists. Writing from a variety of perspectives, they address MacIntyre's accounts of Aristotelianism, Thomism and Marxism, his virtue ethics and metaethics, the development of his philosophical project, and his critiques of managerialism, capitalism and liberalism. The book concludes with an extensive response by MacIntyre, in which he clarifies his past arguments, his present position, and his relation to rival theories of moral, political and social practice.

This is the first comprehensive guide and only substantial undergraduate level introduction to ancient Greek and Roman ethics. This book maps the foundations of ethical thought, which is crucial knowledge across the disciplines for a wide variety of readers.

Xenophon the Athenian, who is well known both as a historian and as a witness of Socratic philosophy, developed his own systematic thought on moral education from a social and mainly political perspective in his extant works. His discourse on moral education represents the view of an unusual historical figure; an innovative thinker, as well as a man of action, a mercenary general and a world citizen in his age. As such, it is therefore different from the discourse of contemporary pure philoso...

Hunting and its imagery continued to play a significant role in archaic and classical Greece long after hunting had ceased being a necessity for survival in everyday life. Drawing on vase paintings, sculpture, inscriptions, and other literary evidence, Judith Barringer reexamines the theme of the hunt and shows how the tradition it depicts helped maintain the dominance of the ruling social groups. Along with athletics and battle, hunting was a defining activity of the masculine aristocracy and was crucial to the efforts of the Athenian elite to control the social agenda, even as their political power declined. The Hunt in Ancient Greece examines descriptions of hunting in initiation rituals as well as the ideals of masculinity and adulthood such rites of passage promoted. Barringer argues that depictions of the hunt in literature and art also served as striking metaphors for the intricacies of courtship, shedding light on sexuality and gender roles. Through an exploration of various representations of the hunt, Barringer provides extraordinary insight into Athenian society.

Principles of right and wrong guide the lives of almost all human beings, but we often see them as external to ourselves, outside our own control. In a revolutionary approach to the problems of moral philosophy, Philip Kitcher makes a provocative proposal: Instead of conceiving ethical commands as divine revelations or as the discoveries of brilliant thinkers, we should see our ethical practices as evolving over tens of thousands of years, as members of our species have worked out how to live together and prosper. Elaborating this radical new vision, Kitcher shows how the limited altruistic tendencies of our ancestors enabled a fragile social life, how our forebears learned to regulate their interactions with one another, and how human societies eventually grew into forms of previously unimaginable complexity. The most successful of the many millennia-old experiments in how to live, he contends, survive in our values today. Drawing on natural science, social science, and philosophy to develop an approach he calls "pragmatic naturalism," Kitcher reveals the power of an evolving ethics built around a few core principles-including justice and cooperation-but leaving room for a diversity of communities and modes of self-expression. Ethics emerges as a beautifully human phenomenon-permanently unfinished, collectively refined and distorted generation by generation. Our human values, Kitcher shows, can be understood not as a final system but as a project-the ethical project-in which our species has engaged for most of its history, and which has been central to who we are.

Nietzsche's Renewal of Ancient Ethics connects different strands in Nietzsche studies to progress a unique interpretation of friendship in his writings. Exploring this alternative approach to Nietzsche's ethics through the influence of ancient Greek ideals on his ideas, Neil Durrant highlights the importance of contest for developing strong friendships. Durrant traces the history of what Nietzsche termed a 'higher friendship' to the ancient Greek ideal of the Homeric hero. In this kind of friendship, neither person attempts to tyrannize or dominate the other but rather aims to promote the differences between them as a way of stimulating stronger and fiercer contests. Through this exchange, they discover new heights-new standards of excellence-both for themselves and for others. Durrant shows how the development of this approach to personal relationships relied on Nietzsche rejecting the Christian ideals of love and compassion to build an ethics which incorporated aspects of evolutionary biology into the ancient Homeric ideals he was himself wedded to. The resulting 'higher friendship' is strong enough to include not only love and compassion, but also enmity and opposition, expanding our notion of what is good and ethical in the process.