Josiah Ober.

Annual Review of Political Science, Vol. 11, 2008, pp. 67-91.

The question of what the ancient Greeks can tell us about democracy can be answered by reference to three fields that have traditionally been pursued with little reference to one another ancient history, classical political theory, and political science. These fields have been coming into more fruitful contact over the past 20 years, as evidenced by a spate of interdisciplinary work. Historians, political theorists, and political scientists interested in classical Greek democracies are increasingly capable of leveraging results across disciplinary lines. As a result, the classical Greek experience has more to tell us about the origins and definition of democracy, and about the relationships between participatory democracy and formal institutions, rhetoric, civic identity, political values, political criticism, war, economy, culture, and religion. Adapted from the source document.

Oscar Arcaya.

Estudios Publicos, No. 102, fall 2006, pp. 5-26.

The author discusses the analytic work on which he based two conferences given on June 29 & July 6, 2005, as part of the "Aristotle, Philosopher for These Times" cycle organized by the Center for Public Studies (CEP). According to the author, Aristotle starts his political theory with a dual genealogy of the city (polis): nature & the work of the legislator. From that premise, Aristotle homologates political justice & the constitution, understood to be the organization of the city. From that homologation there follows an argument that seeks to demonstrate that the basic principles of the constitution are the fundamental criteria in adjudicating political power among citizens. & citizens will exercise that power through participation in democratic deliberation & decision-making. In this field, the author analyzes the Aristotelian conception of co-deliberation & the rhetorical discourse available to it as a means of expression. References. Adapted from the source document.

Thornton C. Lockwood JR.(1).

Phronesis, Vol. 51, No. 1, 2006, pp. 29-48.

The purpose of Aristotle's discussion of political justice (?ò ???????ò? ???????) in EN V.6-7 has been a matter of dispute. Although the notion of political justice which Aristotle seeks to elucidate is relatively clear, namely the notion of justice which obtains between free and equal citizens living within a community aiming at self-sufficiency under the rule of law, confusion arises when one asks how political justice relates to the other kinds of justice examined in EN V. Is political justice a highly determinate subdivision of justice which Aristotle examines alongside the other varieties of particular justice analyzed in EN V.2-5? Or is political justice related to the analysis of ethical agency which follows in EN V.8-11? The question is complicated by the fact that the passage in question - EN V 1134al7-1135al5 - has occasioned much speculation about textual dislocations and has been incorporated into chapter divisions differently according to the two prevalent modem editorial divisions of the Ethics. To resolve these problems, I argue that Aristotle's account of political justice is situated within an extended aporetic analysis which begins in EN V.6 and extends through EN V.8. Aristotle introduces the notion of political justice within the extended analysis concerning the ascription of character states because calling someone just or unjust presupposes that the person is a fully mature ethical agent, but anyone capable of political justice possesses such agency. Once the extended argument in the second half of EN V is properly understood, it appears that the received text is not in need of emendation. To further support my claim that Aristotle's account of political justice introduces a new inquiry which is not analogous to the analyses of particular justice in the first half of EN V, I compare political justice to the other species of justice.

Eric W. Robinson.

Mouseion, Vol. XLIX, III, 5, No. 2, 2005, pp. 184-189.

Nancy Kokaz.

Review of International Studies, Vol. 27, No. , Dec 2001, pp. 91-118.

Argues that the polis in ancient Greece, though similar to the sovereign state of today, has different moral foundations crucial in understanding the dynamics of power domestically & internationally in ancient Greece. Thucydides's History of the Peloponnesian War, which outlines the ancient Greek international system, has been influential in the field of International relations. It is argued that linking the practice of excellence & the quest for political power must be placed in a broader context of ancient Greece. Scholars who understand the ancient Greek international system as a state of war & anarchy are misled. Other scholars fail to recognize the links between cooperative practices, eg, religiosity, consent coercion, friendship, & expediency, & their moral foundations in establishing how laws operate in the practice of excellence. These links were formed to secure political unity in ancient Greek politics during Thucydides's time. Concerned over the extremes of anarchy & tyranny, Thucydides attempted to identify foundations of lasting political unity. The practice of excellence was tied to the pursuit of power & peace in order to promote moderation & wisdom in both domestic & international politics. J. Moses

Françoisde Polignac.

Annales [old], Vol. 52, No. 1, Jan-Feb 1997, pp. 31-49.

Bruce Rosenstock.

Political Theory, Vol.22, Issue 3, p.363, Vol. 22, No. 3, August 1994, pp. 363.