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Geordnete Gemeinschaft. Politische Autarkie bei Aristoteles 有序社会.和亚里士多德自给自足的政治

IF 0.1 3区历史学

POLIS

Pub Date : 2022-05-11 DOI: 10.1163/20512996-12340367

S. Varga

In Aristotelian understanding, political autarky does not imply individual isolation, but the order of all human relationships within the (political) community. The final aim is not ‘not-needing-anybody-else-anymore’, the independent identity, but the collective-cooperative shaping and ordering of life in the immediate forms of community. This includes in a special way (i) basic social-anthropological elements, (ii) economic activities, (iii) civic organization, (iv) social-ethical reflection and (v) friendship. These core elements of Aristotle’s specific political autarky make it clear that man is not only a zōon politikon but also a zōon koinonikon and that he can only realize this ‘political autarky’ in community.

在亚里士多德的理解中，政治上的自给自足并不意味着个人的孤立，而是指(政治)共同体内所有人类关系的秩序。最终的目标不是“不再需要任何人”，独立的身份，而是集体合作，在社区的直接形式中塑造和安排生活。这特别包括(1)基本的社会人类学因素，(2)经济活动，(3)公民组织，(4)社会伦理反思和(5)友谊。这些亚里士多德特有的政治自给自足的核心要素清楚地表明，人不仅是一个zōon politikon，而且是一个zōon koinonikon，他只能在共同体中实现这种“政治自给自足”。

引用次数: 0

Philosopher-Strangers: Xenia and Panhellenism in Plato’s Laws 哲学家-陌生人:柏拉图法律中的Xenia和泛希腊主义

IF 0.1 3区历史学

POLIS

Pub Date : 2022-05-11 DOI: 10.1163/20512996-12340364

Samuel Flores

Since antiquity, there has been little consensus on how to interpret the identity of the anonymous Athenian Stranger of Plato’s Laws. This paper uses the Stranger’s identification as xenos as a starting point in examining the role of xenia in Plato’s Laws. In this dialogue, Plato uses xenia throughout the dialogue to portray philosophic relationships between characters from different poleis and to establish the importance of intercultural and Panhellenic exchange for philosophic friendship and the establishment of an ideal polis. The Laws shows that ideal polis must maintain peaceful and philosophical relations with other cities, and xenia makes this possible.

自古以来，对于如何解释柏拉图法律中匿名的雅典陌生人的身份，几乎没有达成共识。本文以异客作为xenos的认同为出发点，考察xenia在柏拉图的《律法》中的作用。在这段对话中，柏拉图在整个对话中使用xenia来描绘来自不同城邦的人物之间的哲学关系，并确立跨文化和泛希腊交流对于哲学友谊和建立理想城邦的重要性。《律法》表明，理想的城邦必须与其他城邦保持和平和哲学的关系，而塞尼亚使这成为可能。

引用次数: 0

Cynicism as Immanent Critique: Diogenes and the Philosophy of Transvaluation 作为内在批判的犬儒主义:第欧根尼与重估哲学

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340358

D. Gardner

I argue that Diogenes and early Cynicism can be understood in an explicitly social and political context, where Cynic praxis, performative public action, can be seen to make visible oppositions inherent to the polity. In doing so, Diogenes’ praxis should be understood as a form of immanent critique, one that demonstrates, for example, that nature and custom (phusis and nomos) are interrelated oppositions in the polis. Cynicism here is understood as a form of immanent critique because Diogenes challenges the social norms of the polis without endorsing external universal standards or predetermined models, but from illuminating dynamics from within the polis and polity.

我认为第欧根尼和早期的犬儒主义可以在明确的社会和政治背景下理解，犬儒主义的实践，表现性的公共行动，可以被看作是对政体固有的明显反对。在这样做的过程中，第欧根尼的实践应该被理解为一种内在批判的形式，例如，它证明了自然和习俗(phusis和nomos)在城邦中是相互关联的对立。犬儒主义在这里被理解为一种内在批判的形式，因为第欧根尼斯挑战城邦的社会规范，不赞同外部的普遍标准或预定的模式，而是来自城邦和政体内部的启发动力。

引用次数: 0

The Beautiful in Aristotle’s Ethics 亚里士多德《伦理学》中的美

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340359

David H. Little

This article argues for an aesthetic reading of to kalon, primarily as it appears in Aristotle’s Nicomachean Ethics. Aristotle uses to kalon to indicate that, to the morally serious, virtue is attractive and productive of a kind of pleasure. Read aesthetically, to kalon mitigates the tension between one’s own good and the common good. Aristotle shows how his students’ understanding of to kalon can be refined and thus preserved as an important and salutary feature of moral and political life.

这篇文章主张对卡隆的美学解读，它主要出现在亚里士多德的《尼各马可伦理学》中。亚里士多德用卡隆来表明，对于道德上严肃的人来说，美德是有吸引力的，并能产生一种快乐。从美学的角度阅读，可以缓解个人利益与公共利益之间的紧张关系。亚里士多德向我们展示了他的学生们是如何完善对道德和政治生活的理解，并将其作为一种重要而有益的特征保存下来的。

引用次数: 0

Recognition and Redistribution in Aristotle’s Account of Stasis 亚里士多德停滞论中的认识与再分配

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340354

Douglas Cairns, Mirko Canevaro, Kleanthis Mantzouranis

In Politics 5.1–3, Aristotle sees different conceptions of proportional equality and justice as the fundamental causes of stasis and metabolē (constitutional change). His account shows what happens to notions of ‘particular’ justice when they become causes of individual and collective action in pursuit of moral and political revolution. The whole discussion of the causes of stasis should be read through the filter of individual/group motivation – as a reflection of what goes on in the heads of those who engage in stasis. Movements towards political change are motivated by ingrained conceptions of proportional equality and fair distribution of honour and wealth. Aristotle’s approach, therefore, may be compared to Axel Honneth’s, that social justice should be seen in terms of the distribution of dignity and respect as well as of material resources.

在《政治学》5.1-3中，亚里士多德认为比例平等和正义的不同概念是停滞和代谢(宪法变化)的根本原因。他的描述表明，当“特殊”正义的概念成为追求道德和政治革命的个人和集体行动的原因时，它们会发生什么变化。关于停滞原因的整个讨论应该通过个人/群体动机的过滤来解读——作为那些参与停滞的人头脑中发生的事情的反映。政治变革运动的动机是根深蒂固的比例平等和公平分配荣誉和财富的观念。因此，亚里士多德的方法可以与阿克塞尔·霍尼特的方法相比较，即社会正义应该被视为尊严和尊重的分配，以及物质资源的分配。

引用次数: 2

Demagogues and Demagoguery in Hellenistic Greece 希腊化希腊的煽动家和煽动者

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340355

Matthew Simonton

This paper introduces scholars of Greek political thought to the continued existence of the phenomenon of demagoguery, or ‘(mis-)leadership of the people’, in the Hellenistic period. After summarizing Classical elite discourse about demagoguery, I explore three areas in which political leaders continued to run afoul of elite norms in Hellenistic democratic poleis: 1) political persecution of the wealthier members of a political community; 2) ‘pandering to’ the people in a way considered infra dignitatem; and 3) stoking bellicosity among the common people. I show that considerable continuities link the Classical and Hellenistic periods and that demagoguery should be approached as a potential window onto ‘popular culture’ in Greek antiquity.

本文向研究希腊政治思想的学者介绍了在希腊化时期持续存在的煽动现象，或“人民的(错误)领导”。在总结了关于煽动的经典精英话语之后，我探讨了政治领导人在希腊化民主城邦中继续与精英规范发生冲突的三个领域:1)政治社区中较富裕成员的政治迫害;2)以一种被认为有失尊严的方式“迎合”民众;3)煽动平民的好战。我认为，古典时期和希腊化时期之间存在着相当大的连续性，煽动应该被视为了解希腊古代“流行文化”的潜在窗口。

引用次数: 0

Eumenides and the Invention of Politics 欧门尼德斯和政治的发明

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340356

Peter J. Steinberger

Recent scholarship has shown that the Eumenides of Aeschylus, far from presenting a complete and coherent picture of the well-ordered polis, in fact offers something quite different, namely, a complex set of questions, concerns and conundrums regarding the very nature of political society. But I suggest that the literature has not yet provided a fully satisfying account of the ways in which those questions are underwritten by the specifically literary practice of Aeschylus as it develops the play’s larger theoretical – especially moral – implications. I argue that the Eumenides can fruitfully be read as a sustained exercise in the subversion of expectations that unsettles its audience and thereby opens up a discursive and aesthetic space for the development of a distinctive political problematic; and further, that this problematic involves a challenging series of meditations on what today would be called political ethics, broadly conceived.

最近的学术研究表明，埃斯库罗斯的《欧门尼德斯》，远没有呈现出一个完整而连贯的有序城邦的图景，事实上，提供了一些完全不同的东西，也就是说，一系列复杂的问题，关注和难题，关于政治社会的本质。但我认为，文学还没有提供一个完全令人满意的解释，这些问题是如何被埃斯库罗斯的具体文学实践所支持的，因为它发展了戏剧更大的理论——尤其是道德——的含义。我认为，《欧门尼德斯》可以被有效地解读为一种持续的颠覆期望的练习，这种颠覆让观众不安，从而为一个独特的政治问题的发展开辟了一个话语和美学的空间;而且，这个问题涉及到一系列具有挑战性的思考，这些思考在今天被广泛地称为政治伦理。

引用次数: 0

Platonic and Aristotelian Teichopolitics 柏拉图式和亚里士多德式的技术政治

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340361

Adam Woodcox

This paper provides a sustained investigation into ancient teichopolitics – the politics of constructing walls – and the question of whether the best city should be surrounded by walls. Plato’s Laws adopts the Spartan view that walls have a negative effect on national character and argues that they should be ‘left lying asleep and undisturbed in the ground’ (Leg. 6.778d). Aristotle’s Politics puts forward a series of objections to Plato and adopts the more pragmatic view that walls are necessary. Although both philosophers debate the status of walls and foreigners within the best city, they fail to draw the thoroughly modern connection between teichopolitics and immigration.

本文提供了对古代技术政治的持续调查-建造城墙的政治-以及最好的城市是否应该被城墙包围的问题。柏拉图的《法律》采纳了斯巴达人的观点，认为城墙对民族性格有负面影响，并认为它们应该“躺在地上睡觉，不受打扰”(第6.778d条)。亚里士多德的《政治学》对柏拉图提出了一系列反对意见，并采用了更为实用的观点，即墙壁是必要的。尽管两位哲学家都对最好的城市中的城墙和外国人的地位进行了辩论，但他们都未能在技术政治和移民之间建立起彻底的现代联系。

引用次数: 0

Law and Economic Growth in Ancient Athens 古雅典的法律与经济发展

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340362

E. Harris

引用次数: 0

Odd, Idle, and Vicious: Plato’s Use of Public Opinion in His Characterization of the Philosopher in Republic VI 古怪、闲散与邪恶:柏拉图在《理想国》中对哲学家的描述中对公众舆论的运用

IF 0.1 3区历史学

POLIS

Pub Date : 2022-01-06 DOI: 10.1163/20512996-12340360

T. Silva

Plato’s characterization of the philosopher often emerges as a way to respond to popular conceptions and representations of the intellectual in Athenian society. In book 6 of the Republic in particular, he articulates his greatest defense of the philosopher against two major charges – that of being vicious and useless. Voicing what appears to be a commonly held view among Athenians, this representation of the philosopher is raised by Adeimantus as an objection to Socrates’ proposal of a philosopher-king. Surprisingly, rather than dismissing the allegations as false, Socrates admits ‘that what they say is true’ (Resp. 6.487d10) and incorporates these criticisms into his argument. This paper proposes that the popular depiction of the philosopher as odd, vicious and idle plays a significant role in Plato’s own characterization of the philosopher, illustrating how Plato diagnoses the philosopher’s alienation from public affairs in a manner that defines and legitimates his own ideas of philosophy.

柏拉图对哲学家的描述通常是作为对雅典社会中知识分子的流行观念和表现的回应而出现的。特别是在《理想国》第6卷中，他明确表达了他对哲学家的最大辩护，反对两项主要指控，即邪恶和无用。这似乎是雅典人普遍持有的观点，阿德曼图斯提出了哲学家的这种表现，作为对苏格拉底提出的哲学家国王的反对意见。令人惊讶的是，苏格拉底并没有将这些指控斥为错误，而是承认“他们所说的是真的”(见6.487d)，并将这些批评纳入他的论证中。本文提出，对哲学家古怪、邪恶和懒惰的流行描述在柏拉图自己对哲学家的描述中发挥了重要作用，说明柏拉图如何诊断哲学家与公共事务的疏离，以一种定义和合法化他自己的哲学思想的方式。

引用次数: 0

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