By Vincent Farenga
Combining modern political philosophy with old, literary, and philosophical texts, this research examines a chain of outstanding people who promoted justice in early Iron Age, archaic, and classical Greece. From the sooner classes, Homer's Achilles and Odysseus have been represented as heroic people who also are prototypical electorate, and Solon the lawgiver, wrote the scripts of statute legislation and the jury trial. The book's concentration later turns to dialogues among a citizen's ethical autonomy and political legal responsibility in democratic Athens.
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Additional resources for Citizen and Self in Ancient Greece: Individuals Performing Justice and the Law
This links his work to the efforts of classical archaeologists who explore the ways Early Iron Age communities manipulated time and space as a cognitive resource to sustain their worldviews. Studies by Morris (1987, 1989a, 1989b, 1998a, 2000), Whitley (1991a, 2001), Antonaccio (1993, 1994, 1995a and 1995b), and Sourvinou-Inwood (1981, 1983, 1995), to name a few, have called attention to the funerary sphere as the principal symbolic resource of Early Iron Age communities of around 1100–800. Their work has illuminated the considerable amounts of labor and wealth these communities invested in the privileges of formal burial, in the manufacture, disposition and decoration of grave goods, in the periodic practice of tomb cult, and in the use or disposal of iron.
A good example of such a settlement is Nichoria, with a population of about 60 (13–14 families) in its first Early Iron Age phase (ca. 1075–975) (Thomas and Conant 1999: 36–37, drawing on MacDonald, Coulson, and Rosser 1983: 322–25; see also Donlan and Thomas 1993: 64). Donlan and Thomas 1993: 65; cf. Morris 1991: 43 on “complex, stratified society” at Lefkandi and Naxos. Tandy in a general sense recognizes stratification in Iron Age communities, but he points mainly to the eighth century (1997: 93).
78, and my discussion (with additional references) in Chapter 5. For the time of the oath’s administration, see P´el´ekides 1962: 111 and Rhodes 1981: 506. 10:3 P1: KDA 0521845599int CUNY041B/Farenga 0 521 84559 9 January 9, 2006 introduction 27 nested inside the other: the larger frame of Athens’community memory over which divine agents and the land preside, and the smaller frame of each ephebe’s own life as a citizen. To echo Taylor, the oath creates in just a few words a “web of interlocution,” a “for-us” reality; to echo Habermas, the oath uses all three subject positions (first, second and third persons) to transform the ephebe from an outsider into a privileged member of the community.