Classical Political Thought
Matthew Mendhamvisibility
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We must now examine…whether just people also live better and are happier than unjust ones. I think it's clear already that this is so, but we must look into it further, since the argument concerns no ordinary topic, but the way we ought to live." -Plato, Republic, I, 352d
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The Lack of Virtue as a Key Problem of The Western Political Philosophy of Democracy: Plato vs. Aristotle
Aristotle and Plato are the fathers of Democracy. Their ideas have shaped and continue to shape our political ideologies, reasoning, and constructs. Much like todays gulf in the understanding of Democracy, they too seem to disagree on it. From having read these two magnificent classics, one cannot help but to ponder if Aristotle actually built upon Plato"s premises rather than seeming to disagree with him. As a student of these two ancient political philosophers I will try to engage in this dialogue. This paper will argue that Aristotle"s view on democracy builds on the singular ideal socio-economic premise Plato lays out but adds conflicting premises for the need of practicality enabling him to observe other socio-economic prisms creating a more in-depth take on democracy. Furthermore, to understand Aristotle we need to first observe Plato"s premise.
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Becoming like God by reading Plato After Aristotle's Nicomachean Ethics, every school of philosophy took one of the central tasks of ethics to be the specification of the telos at which our actions aim and the nature of eudaimonia. Though Plato's works pre-date the Ethics, it is not too difficult to see the Aristotelian idea of a telos or goal of living implicit in the Republic. 1 After all, the point of this work is to show that the truly just man is happier than the unjust man-even an unjust man who enjoys a good reputation-by inquiring into the nature of justice. The case for the happiness of the just man is not prosecuted by explicitly identifying what happiness is and then showing that he enjoys more of it than the unjust man. Rather, Plato's Republic offers rich portraits of different possible psychic and civic constitutions. The argumentative force of the dialogue relies on the reader sharing a preconception of what a happy life should be like with the characters in the dialogue. The freedom from internal dissension that is characteristic of both the just person and the just city is never argued to be the font of a notion of happiness that is explicitly articulated. Rather, the lack of internal dissension is shown to be the source or basis of many features of an individual's life (or of our collective political lives) that the participants in the dialogue value. Moreover, lives (and cities) that diverge from the ideal of unity found in the just person are taken to be unhappier the greater N.B. All references to classical texts are from the Loeb Classical Library (LCL). Titles and authors are abbreviated according to the Oxford Classical Dictionary List, https://oxfordre.com/classics/page/abbreviation-list/ 1 Irwin 2007, 114-116. This observation about the continuity of Plato's ethical project with Aristotle and the dominance of Aristotle's framework for subsequent theorists is now part of received wisdom in magisterial overviews such as Irwin's book. the internal dissension and lack of harmony that is involved. This is presented as at least one of the major reasons why these lives or these are ineffective and unhappy. So even if the exact nature of psychic or communal flourishing is left undefined, there is little doubt that unity plays a central role in securing it. 2 In light of the starring role that psychic harmony plays in Plato's dialogue, it would not be unreasonable for a modern reader to respond to the question, "If the writer of the Republic had addressed himself to the topic in the style of Aristotle's Nicomachean Ethics, what would he have identified as the telos?" with the answer "psychic harmony". The role of harmony among the different parts of the soul in showing why the life of the just person is happier than that of the unjust man lends a certain plausibility to the thought that eudaimonia is simply to be identified with psychic harmony even if that identification is not guaranteed by Plato's text. It might then come as something of a surprise to learn that ancient Platonists from the 2 nd century onwards used the Aristotelian framework and identified the goal of living with likeness to god rather than psychic harmony. 3 In reaching this conclusion, they gave pride of place to a text that Socrates himself identifies as a digression from the main argument in the Theaetetus. Socrates: But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the 2 Of course, there are also other reasons why the just person is better off. So famously Book IX argues that the pleasures of the just philosopher in whom reason rules are superior to those in whom other parts of the soul dominate. This seems to be a result of the nature of the objects after which these souls strive. The things that philosophers seek to "fill their souls with" nourish the best part of us with the things that are truly real. 3 Since the turn of the century some scholars have assessed this idea as a genuine reading of
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ARISTOTELIAN VIRTUE ETHICS AND MODERN LIBERAL DEMOCRACY
V ir t u e ETHICS NOW CONSTITUTES one of three major approaches to the study of ethics by Anglophone philosophers.1 Its proponents almost all recognize the source of their approach in Aristotle, but relatively few of them confront the problem that source poses for contemporary ethicists. According to Aristotle, ethike belongs and is subordinate to politike. Because it [politike] makes use of the remaining sciences and, further, because it legislates what one ought to do and what to abstain from, its end would encompass those of the others, with the result that this would be the human good. For even if this is the same thing for an individual and a city, to secure and preserve the good of the city appears to be something greater and more complete: the good of the individual by himself is certainly desirable enough, but that of a nation and of cities is nobler and more divine.2 In the liberal democracies within which most, if not all Anglophone ethicists write, political authorities are not supposed to dictate or legislate the good of individuals; they are supposed merely to establish the conditions necessary for individuals to choose their own life paths. If, as Aristotle argues, the good life for a human being is a virtuous life, and if, as he argues at the conclusion of his Nicomachean Ethics,3 human beings cannot acquire the habits needed to make them virtuous if they do not receive a correct upbringing, and this upbringing needs to be supported and preserved by correct legislation, it is not clear
The Mythology of Philosophy : Plato's Republic and the Odyssey of the Soul
Interpretation, 2006
Political Philosophy
Philosophical Books, 2003
Scholarly research into ancient philosophy has not always been particularly good at pointing out its relevance to contemporary philosophical debate. It is one of the goals that Andreas Bächli and Andreas Graeser have set themselves to meet-in the rather unexpected medium of a concise encyclopaedia of 48 basic concepts of ancient philosophy. These are discussed in a format that combines the virtue of encyclopaedia articles, to provide concise, crossreferenced information, with the more discursive, and in this case sometimes even elegant, style of the philosophical essay. Art (τ 7 χνη /ars), beauty (τ 3 καλ 2 ν / pulchrum), cosmos (κ 2 σµος / mundus), form (µορφ 8 / forma), the good (τ 3 0 γαθ 2 ν / bonum), imitation (µ 1 µησις / imitatio), matter (6 λη / materia), nature (ϕ 9 σις / natura), quality (ποι 2 της / qualitas), the soul (ψυχ 8 / anima), time (χρ 2 νος / tempus), truth (0 λ 8 θεια / veritas), virtue (0 ρετ 8 / virtus) are among the concepts covered. The English translations suggested here can be just as misleading as the common German renderings of the terms Bächli and Graeser are dealing with; the authors point out throughout where and to what extent modern 'equivalents' of ancient terms are precisely not equivalent. This indicates already that the connections that Bächli and Graeser draw between ancient and modern philosophy do not result in a rash assimilation of both. Subject/ subiectum / 5 ποκε 1 µενον is an obvious opportunity to point out the deep gulf between both epochs. Nevertheless Bächli and Graeser insist that the philosophical literature between the sixth century and the sixth century has something to say where present philosophical disputes are concerned, and this is partly reflected even in the choice of topics; the article on meaning (σηµα 1 νειν / significatio) is a characteristic example. Another move that fits in well with this perspective of the book is a choice of texts that is against the current, aiming at a shift in the canon. While the classics, Plato and Aristotle, of course have to figure prominently, Bächli and Graeser at the same time see the tradition of Scepticism as central rather than marginal to ancient philosophy. Generally, texts that contain much of philosophical interest, but have tended to be overlooked, such as Cicero's Lucullus or Boethius's Contra Eutychen et Nestorium , are given due attention. In dealing with these texts, whether familiar or neglected, Bächli and Graeser are philosophers and also classicists rather than the other way round. Beyond the history of words, concepts and ideas, they engage in argument. The articles
Classical Political Thought
GOVT 357
Fall 2012, Christopher Newport University
T 7:30–10:30 p.m., MCM 310
Matthew D. Mendham, Ph.D.
Office: McMurran 359B
Office hours: Monday 3:00–4:00, Wednesday 11:00–1:30, Thursday 10:00–11:00, and by appointment
Phone: 757-594-7066
Email: [email protected]
We ust now e a i e… hethe just people also live better and are happier than unjust ones. I think
it’s lea al ead that this is so, ut e ust look i to it fu the , since the argument concerns no
ordi a topi , ut the a e ought to li e.
—Plato, Republic, I, 352d
You a drive out Nature with a pitchfork, but it always comes running back, and will burst through
ou foolish o te pt i t iu ph.
—Horace, Epistles, I.x.24-25
Course Description
During a time when many of our fundamental institutions seem feeble and misguided, the radical
alternatives presented by classical political thought may prove especially relevant. Controversial
scholars such as Alasdair MacIntyre and Leo Strauss have argued that modern ethical and political
assumptions are doomed to fail, and that ancient approaches provide the necessary correctives. Among
many themes, we will focus on how the classical thinkers based their ethical and political philosophies
around the ideal of virtue, or the centrality of excellence of character in making a good life and a good
society possible. Does later history, including our own, support their view that we are bound to be
miserable and divided to whatever extent we are not temperate, courageous, just, and wise? On the
other hand, might not later history also show that over-emphasizing virtue might itself lead to misery
and injustice? Or that ancient ideas of virtue were unjust, for instance in their views of women and
slaves? We will attempt to treat both sides of this debate fairly, discussing the relevance of the ancients
for our own experiences and concerns, and in view of significant modern responses to ancient thought.
Among the issues discussed are ethics, tyranny, democracy, revolution, civil war, war, slavery, gender
relations, and homosexuality. Although most of our readings are philosophical, several works of history
and drama are also included, in order to illustrate how ideas can be embodied in practice, and to
consider what led to the greatness and decline of the ancient Greek and Roman civilizations.
Required Materials
Aristotle. The Nicomachean Ethics. Trans. David Ross, rev. Lesley Brown. New York: Oxford University Press,
2009. ISBN: 0199213615.
Cicero. On Obligations. Trans. P. G. Walsh. New York: Oxford University Press, 2008. ISBN: 0199540713.
Livy. The Rise of Rome: Books One to Five. Trans. T. J. Luce. New York: Oxford University Press, 2009. ISBN:
0199540047.
Plato. Republic, second edition. Trans. G. M. A. Grube, rev. C. D. C. Reeve. Indianapolis: Hackett, 1992.
ISBN: 0872201368.
Shakespeare, William. Julius Caesar. Ed. Arthur Humphreys. New York: Oxford University Press, 2008. ISBN:
0199536120.
Additional readings on Blackboard (BB).
Course Requirements and Grading
Attendance and Participation (10% of final grade). Regular attendance and at least occasional
dis ussio a e e pe ted of ea h stude t. Those ho a e a el a se t i.e., o o e tha o e eek’s
worth of unexcused absences) will earn 80% credit here, with higher grades being reserved for those
who are rarely absent and have contributed to discussion. If you find it difficult to speak in class, you
may compensate for this by speaking to me about our readings during my office hours. Zoning out with a
laptop or a cell phone is easily noticed by professors, and will lead to deductions from this component of your
grade.
Participation in Campus Intellectual Life (5% of final grade). You are expected to attend two academic
le tu es o se i a s held o CNU’s a pus this se este which are related to politics, philosophy, or
classical studies. Various opportunities will be mentioned in class, and you should feel free to consult
me about other possibilities. Within a week after the event, email me an informal statement of 3-5
sentences about its content. You will earn full credit as long as it is clear that you attended two relevant
events and attempted to pay attention. If you cannot attend two events or do not wish to, you may
su it a se o d Respo se Essa i stead.
Quizzes (15% of final grade). Several of these will be given throughout the semester. A quiz may be
given at the beginning of the fi st sessio , covering the readings assigned fo oth sessio s that
week. The questions are mainly intended to ensure that the students have done the reading entirely
and carefully, but will not expect profound mastery of the material. Quizzes will consist of simple
formats (e.g., short answer, multiple choice). The lowest quiz grade will be removed; this would include
any quiz which was missed due to unexcused absence, which would thus earn no credit. No make-up
quizzes will be offered for unexcused absences.
Response Essay (5% of final grade). One essay of 2-3 pages, analyzing one session of reading. It
should display a clear understanding of the reading, usually by focusing on one theme or highlighting a
set of related themes. Although the primary goal is to demonstrate thorough comprehension, the essay
should defend a particular interpretation, or offer an evaluative response. No outside research is
expected or recommended, although brief comparisons with other class readings and themes are
welcome. Due Thursday, October 4, 11:00 p.m., sent by email attachment.
Comparative Essay (10% of final grade). One essay of 5-6 pages, comparing, contrasting, or
synthesizing an element of the assignments for at least two sessions (e.g., contrasting the Spartan
egi e depi ted i Pluta h’s Lycurgus ith the Athe ia egi e depi ted Thu dides’ Pe i les; o
synthesizi g Plato’s Republic Book I and Book IX on justice and happiness). The approach should be
similar to the Response Essay, although more interpretive creativity and/or reasoned criticism should be
evident. Due Thursday, November 8, 11:00 p.m., sent by email attachment.
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Brief Research Essay (15% of final grade). One 6-7 page essay. It should analyze two (or more) sessions
of reading assigned in the course, while also integrating one piece of outside research, of comparable
length. (In some cases, a student may wish to analyze only one course reading, which is acceptable if
the outside research is increased proportionally.) The essay should form a coherent whole with a
thesis—whether synthesizing, contrasting, defending, or criticizing the sources. The outside research
could be secondary scholarship, or additional reading of a primary source. Due Friday, Dec. 7, 11:00
p.m., sent by email attachment. For example, one might:
Dis uss e so ship i Books II a d X of Plato’s Republic, in conversation with a secondary critic such as
Karl Popper.
Discuss Aristotle on virtue, in conversation with a recent scholarly discussion such as chapter 9, 12, or 14
of Alasdai Ma I t e’s After Virtue, or the feminist critique of MacIntyre and Aristotle in chapter 3 of
“usa Molle Oki ’s Justice, Gender, and the Family.
Compare Thucydides and Tacitus on power and violence in extreme political cases, especially war and
civil war (for Thucydides) and tyranny (for Tacitus). The research component could be met by reading
more of either or both primary sources, or a secondary commentary.
Discuss Plutarch on the founding of Sparta and Livy on the founding of Rome, in conjunction with
additional reading of either author, or a secondary commentary.
Draw from both sessions of Julius Caesar, dis ussi g “hakespea e’s use of sou es fo i sta e, i ou
Oxford edition, passages from Plutarch are excerpted on pp. 233-43, and the editor discusses this issue in
his I t odu tio , pp. -28).
Dis uss a of the a ie ts a d ode s ju tapositio s suggested the s lla us, su h as Ho es’s use
of Thu dides o Ma hia elli’s iti ue of Ci e o, agai i o ju tio ith additio al eadi g of eithe
author, or a current scholar.
Exams (Midterm, 20% of final grade; Final, 20% of final grade). Each exam will cover half the course.
Although the Final might allude to ideas from the first half of the semester by way of comparison, it is
not cumulative. Each exam will draw from readings, lectures, and discussions. Each one will consist of a
multiple choice and/or short-answer format, designed to reveal how deeply and clearly the student has
grasped the fundamental ideas and arguments studied in the course.
Standard University Policies
Honor code. The CNU honor code will be e fo ed: O
ho o , I ill ai tai the highest sta da ds of
honesty, integrity and personal responsibility. This means I will not lie, cheat or steal, and as a member of this
academic community, am committed to creating an environment of respect and mutual t ust. Please
contact me with any questions or concerns about the proper use of sources, or about collaboration with
other students.
Disabilities. In order for a student to receive an accommodation for a disability, that disability must be on
reco d i the Dea of “tude ts’ Offi e, rd Floor, David Student Union (DSU). If you believe that you have a
disability, please contact Dr. Kevin Hughes, Dean of Students (594-7160) to discuss your needs. Dean Hughes
will provide you with the necessary documentation to give to your professors.
Students with documented disabilities are required to notify the instructor no later than the first day on which
they require an accommodation (the first day of class is recommended), in private, if accommodation is
needed. The instructor will provide students with disabilities with all reasonable accommodations, but
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students are not exempted from fulfilling the normal requirements of the course. Work completed before
the student notifies the instructor of his/her disability may be counted toward the final grade at the sole
discretion of the instructor.
Success. I want you to succeed in this course and at CNU. I encourage you to come see me during office
hours or to schedule an appointment with questions or concerns about the course and material. If I become
concerned about your course performance, attendance, engagement, or well-being, I will speak with you
first. I may also submit an Institutional Referral Form that will be received by the Center for Academic
Success. Depending upon the nature of my concern it also may be received by Counseling Services. If you are
an athlete then your referral will be routed to the Athletic Academic Support Coordinator. Someone will
contact you to help determine what will help you succeed. Please remember that this is a means for me to
support you and help foster your success at CNU.
Academic Support. The Center for Academic Success offers free tutoring assistance for CNU students in
math, science, and languages, as well as other subjects. The center also offers individual assistance and/or
workshops on various study strategies that can assist you with performing your best in your courses. The
center also houses the Alice F. Randall Writing Center. Writing consultants can help you at any stage of the
writing process, from invention, to development of ideas, to polishing a final draft. The Center is not a
proofreading service, but consultants can help you to recognize and find grammar and punctuation errors in
your work as well as provide assistance with global tasks. Go as early in the writing process as you can, and go
often!
You may drop by the Center for Academic Success to request a tutor, meet with a writing consultant, pick up
a schedule of workshops, or make an appointment to talk one-on-one with a University Fellow for Student
Success. The Center is located in the Trible Library, second floor, room 240.
Course Schedule
T Aug. 28, session #1. Introductory comments.
I. Sparta and the Peloponnesian War: Human Nature, Noble and Brutal
Session #2. Jean-Jacques Rousseau, Emile, or On Education (1762), pp. 39-41 (BB).
Plutarch, Parallel Lives of the Greeks and Romans, Lycurgus (BB). On Sparta / Lacedaemonia.
T Sep. 4, session #1. Thucydides, History of the Peloponnesian War, Book II, §§34funeral oration and the plague at Athens.
A aha Li ol , Add ess at Gett s u g No e e 1 , 1
, p.
BB .
BB . Pe i les’
Session #2. Thucydides, History of the Peloponnesian War, Book III, §§81-85. Civil war in Corcyra.
Book V, §§84-116. The Melian dialogue on justice and power.
Thomas Hobbes, Leviathan 1 1 , h. 1 : Of the Natural Condition of Mankind, As Concerning Their
Feli it , a d Mise , pp. -77, ¶¶3-10 (BB).
II. Plato: Tyranny, Justice, and the Ideal Regime
T Sep. 11, session #1. Plato, Republic, Book I (entire), 327a-354c; Book II, 357a-67e. What is justice?
Why be just?
4
Session #2. Republic, Book II (remainder), 368a-383c. Founding the just city; educating the
guardians.
Book III, 399e-405d, 410b-17b. Educating the guardians; the constitution and the noble lie.
Book IV, 419a-424a. Happiness and wealth in the city.
T Sep. 18, session #1. Republic, Book IV, 433a-445e. The parallel virtues of the city and the soul.
Book V, 449a-474b. Equality of women, community of women and children; philosophers must
become kings.
Allan Bloom, I te p eti e Essa o The Republic (1991), pp. 409-12 (BB).
Session #2. Plato, Republic, Book VI, 487a-502c. The corruption of so-called philosophers.
Book VII, 514a-521a, 536d-541b. The allegory of the cave and the duty to rule; completing the
philosophical education.
Friedrich Nietzsche, Beyond Good and Evil (1886), Preface, pp. 3-4 (BB).
T Sep. 25, session #1. Plato, Republic, Book VIII (entire), 543a-569c; Book IX, 571a-76b. The decline of
the city and the soul.
Session #2. Republic, Book IX (remainder), 576b-592b. Comparing the happiness of the most just
and the most unjust lives.
Book X, 606a-21d. Banning imitative poetry; the soul and the afterlife.
T Oct. 2, session #1. Plato, The Statesman, 291d-305e (BB). The best regime and the second-best
regimes.
(Plato), Letter VII (entire), 324a-52a (BB). Reflections on a life in philosophy and politics.
III. Aristotle: The Natural Purpose of Ethical and Political Life
Session #2. Aristotle, Nicomachean Ethics, Book I chs. 1-5, 7, 13. Happiness and human purpose.
Book II, chs. 1-3, 6-9. Moral virtue and the mean.
Alasdai Ma I t e, The Clai s of After Virtue 1
, pp. -72 (BB).
Response Essay will be due Thursday, October 4, 11:00 p.m., sent by email attachment.
T Oct. 9, session #1. Aristotle, Nicomachean Ethics, Book III, chs. 6-7. Courage.
Book IV, chs. 3, 9. Pride and shame.
Book V, chs. 6, 10-11; Rhetoric, Book I, chapter 13 (BB). Justice.
Nicomachean Ethics, Book VII, chs. 7-8. Incontinence and softness.
Session #2. Aristotle, Nicomachean Ethics, Book VIII, chs. 1-3, 10-12; Book IX, chs. 4, 8. Friendship,
virtue, and politics.
Book X, chs. 6-9. Happiness and contemplation; education and politics.
Aristotle, Politics, Book I, chs. 1-2 (BB). The nature and origins of political community.
T Oct. 16, session #1. Aristotle, Politics, Book II, chs. 1- . Agai st Plato’s Republic and Laws.
Politics, Book III, chs. 6-13. What is the best regime? Who should rule?
Session #2. Midterm Exam.
T Oct. 23. Fall Recess.
5
IV. Epicureanism and Stoicism: Pleasure, Duty, and the Realities of Politics
T Oct. 30, session #1. Lucretius, On the Nature of the Universe, Book I, lines 1-158; Book II, lines 1-61
and 1048-1175; Book III, lines 1-93; Book V, lines 1-90 and 925-1203; Book VI, lines 1-95 (BB). An
Epicurean view of nature and the good life.
Jean-Jacques Rousseau, Emile, or On Education (1762), pp. 312, 312-14n (BB). Epicureanism and
politics.
Session #2. Cicero, On Obligations (De Officiis), Book I, §§1-106, 122-125 (pp. 3-37, 42-43). A Stoic
view of the honorable.
Machiavelli, The Prince a. 1 1 , h. 1 : Ho Fa Rule s A e to Keep Thei Wo d, pp. -55 (BB).
T Nov. 6, session #1. Cicero, De Officiis, Book I, §§148-61 (pp. 50-54). The honorable (continued).
De Officiis, Book II, §§1-55, 69-89 (pp. 55-73, 78-85). The useful.
Machiavelli, Prince, h. 1 : A out C uelt a d Co passio ; a d Whethe It Is Bette to Be Lo ed
tha Fea ed, o the Re e se, pp. 1-53.
Session #2. Cicero, De Officiis, Book III, §§1-53, 79-121 (pp. 86-102, 110-26). The alleged conflict of
the honorable and the useful.
Machiavelli, Prince, h. 1 : A out those Fa to s that Cause Me , a d Espe iall Rule s, to Be P aised
o Ce su ed, pp. -49.
Comparative Essay will be due Thursday, November 8, 11:00 p.m., sent by email attachment.
IV. The Rise and Decline of Rome: Liberty, Virtue, and the Love of Glory
T Nov. 13, session #1. Livy, From the Founding of the City, Preface; Book I, chs. 1-21, pp. 3-27 (in your
edition, The Rise of Rome). The founding of Rome and the first two kings.
Niccolo Machiavelli, Discourses on Livy (ca. 1517), Book I, chs. 9 and 11 (BB). Judging Romulus and
Numa.
Session #2. Livy, From the Founding of the City, Book I, chaps. 46-60; Book II, chs. 1-7, pp. 46-78.
From tyranny to liberty.
Machiavelli, Discourses on Livy, Book I, ch. 16, ¶¶1-4; Book III, ch. 3. Brutus and his sons.
T Nov. 20, session #1. Livy, From the Founding of the City, Book II, chs. 8-13, pp. 78-85, and chs. 23-41,
pp. 93-114. Threats from abroad and division at home.
Livy, From the Founding of the City, Book XXXIX, ch. 6 (BB). Conquest and luxury.
Plutarch, Parallel Lives of the Greeks and Romans, Cato the Elder, chs. 26-27 (BB). Must Carthage be
destroyed?
Tacitus, The Histories, Book II, ch. 38 (BB). After the extermination of rival states and kings.
Session #2. William Shakespeare, Julius Caesar (1599), Act 1, Scene 1 – Act 3, Scene 1.
T Nov. 27, session #1. Shakespeare, Julius Caesar, Act 3, Scene 2 – Act 5, Scene 5 (end).
Recommended reading: sele tio s f o Pluta h’s Caesar, Brutus, and Antonius, in your edition of
Julius Caesar, pp. 233-43.
6
Session #2. Tacitus, The Annals, Book I, chs. 1-4; Book XIII, chs. 1-4, 12-16, and 24-25; Book XIV, chs.
1-15, 42-45, 51-56, and 60-65 (BB). The reign of Nero.
T Dec. 4, session #1. Seneca, To Nero, On Mercy, Book I, 1(1)–2(2), and 11(4)–13(1), (BB). An
exhortation to the young Nero.
Tacitus, The Annals, Book XV, chs. 32-45 and 59-64; Book XVI, ch. 6. The fates of Seneca and Nero.
Augustine, The City of God against the Pagans, Book I, Preface, and chs. 30-31; Book II, chs. 17-21;
Book III, ch. 21; Book IV, chs. 3-6 (BB). A Christian interpretation of the rise of Rome.
Session #2. Augustine, City of God, Book V, chs. 12-17, 19-20, 24. The greatness and limits of Roman
love of glory.
Recommended reading: Me dha , Co i g to Te s ith A ie t Politi al Thought, pp. 1-8 (BB).
Brief Research Essay will be due Friday, December 7, 11:00 p.m., sent by email attachment.
Thursday, Dec. 13, 5:00-7:30 p.m. (in our normal classroom). Final Exam.
Bibliography for Beginning Research in Classical Political Thought.
A. Compilations of Essays.
Gagarin, Michael, and David Cohen, eds. The Cambridge Companion to Ancient Greek Law. Cambridge:
Cambridge University Press, 2005.
Rowe, Christopher, and Malcolm Schofield, eds. The Cambridge History of Greek and Roman Political
Thought. Cambridge: Cambridge University Press, 2000.
Salkever, Stephen, ed. The Cambridge Companion to Ancient Greek Political Thought. Cambridge:
Cambridge University Press, 2009.
See the Cambridge Companion dedicated to various individual thinkers, including Plato, Aristotle, and
Tacitus; as well as to individual works, such as Plato’s Republic. See also many classical studies
in the series O fo d Readi gs a d Bla k ell Guide.
B. Journals.
Greece & Rome.
History of Political Thought.
Oxford Studies in Ancient Philosophy.
Review of Politics.
7
CHRONOLOGY
Persian Wars (499-479 BC)
Pericles (c. 495-429 BC)
Sophocles (495-405 BC)
Socrates (c. 470-399 BC)
Thucydides (c. 460-401 BC)
Peloponnesian War (431-404 BC)
Plato (c. 427-347 BC)
Aristotle (384-322 BC)
Epicurus (c. 341-270 BC)
Founding of Rome (753 BC – traditional date)
Beginning of the Roman Republic (509 BC – traditional date)
Cicero (106-43 BC)
Julius Caesar (c. 100-44 BC)
Livy (c. 64/59 BC – AD 17)
Seneca (c. 4 BC – AD 65)
Nero Caesar (AD 37-68)
Plutarch (c. AD 45-125)
Tacitus (AD 55- c. 117/130)
Augustine (AD 354-430)
Fall of Western Roman Empire (AD 476)
-550
-450
-350
-250
-150
-50
50
150
250
350
450
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