Contains 34 essays from major students in historical past, classics, philosophy, and political technological know-how to light up Greek and Roman political notion in all its range and depth.

• deals a huge survey of old political suggestion from Archaic Greece via past due Antiquity
• ways historical political philosophy from either a normative and old focus
• Examines Greek and Roman political notion inside old context and modern debate
• Explores the function of old political proposal in a number of philosophies, similar to the person and group, human rights, faith, and cosmopolitanism

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Additional resources for A Companion to Greek and Roman Political Thought (Blackwell Companions to the Ancient World)

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Tim. Tiberius Gracchus Timoleon Polyb. Polybius Porphyry Abst. Porphyry, De abstinentia Powell J. G. F. ), M. Tulli Ciceronis De re publica, De legibus, Cato Maior De senectute, Laelius De amicitia (Oxford: Oxford University Press, 2006) P Oxy Oxyrhynchus Papyri (1898–) Ps-Xen. Ath. Pseudo-Xenophon, Respubliea Atheniensium (Constitution pol. of the Athenians) Q. Cic. Quintus Cicero, Commentariolum petitionis Comm. Pet. Quint. Quintilian RAC Reallexikon fur Antike und Christentum (Stuttgart, 1941–) RdA Reallexikon der Assyriologie Sall.

De natura Deorum Off. De officiis Part. or. Partitiones oratoriae Phil. Philippics Pis. In Pisonem 33 Plane. Prov. cons. Pro Plancio De provinciis consularibus QFr. Epistulae ad Quintum fratrem QRose. Pro Roscio comoedo Quinct. Pro Quinctio Red. pop. Post reditum ad populum Red. sen. Post reditum in senatu Rep. De republica (Republic) Scaur. Pro Scauro Sest. Pro Sestio Sull. Pro Sulla Tuse. Tuseulanae disputationes Verr. In Verrem CIL Corpus Inscriptionum Latinarum Clem. Al. Clemens Alexandrinus Strom.

At least since the publication of Benjamin Constant’s “The Liberty of the Ancients Compared with that of the Moderns” in 1819 (Constant 1988; cf. Holmes 1979), and recently since the reinvention of this distinction by Isaiah Berlin (Berlin 1958), political theorists have been all too familiar with the dangers of utilizing political power to inculcate virtue, particularly in modern conditions. As a result, contemporary theorists tend not to commit themselves so strongly to a program of virtue cultivation as Rousseau did in his Letter to d’Alembert.

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