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secure an economically sufficient standard of living, but also thereby to attain to a certain quality of life. The polis is the first community that allows citizens to rise above the struggle to merely survive and to aspire to live a good life , 205 as the polis is the smallest community that can

In: The Economics of Friendship

a variation on Soph. Ant . 74–76 where Antigone makes a similar calculation regarding the length of time spent among the living compared to the time spent in Hades. Whereas the same calculation motivates Antigone to display loyalties to her dead relatives, it makes Pheres want to live. Luschnig

In: The Economics of Friendship

“But when,” asked Pantagruel, “will you be free of debt?” (…) Panurge responded: “God help me from ever being free of debt. I’d never again find anyone to lend me a penny. (…) [A]ll my life, I’ve imagined debt to be like a bond between Heaven and earth, the sole sustenance of humanity—without which

In: The Economics of Friendship

Hostile Worlds approach. The Argument The assumption of this chapter is that proper dealings with χάρις belongs to the core skills of living together with other humans. It is a competence that every Greek is supposed to possess, and it constitutes the very difference between a well-socialized person and a

In: The Economics of Friendship

Friendship is the greatest boon. 1 Life is not worth living if you do not have at least one friend. 2 A worthy friend is a physician to your pain 3 and there is no possession lovelier than a friend. 4 A friend is another self. 5 Friends share everything. 6 Classical Greek literature abounds in

In: The Economics of Friendship

(εὐδοξοτάτη) of making a living, for it creates citizens that are the most brave and most loyal to the community (πολίτας ἀρίστους καὶ εὐνουστάτους παρέχεσθαι δοκεῖ τῷ κοινῷ). 58 Sarah Pomeroy suggests that Xenophon might have been motivated to write this work because of concern for the state of Athens

In: Aristophanes and Politics
Author: Edith Hall

Greece as a habitat (quantitatively speaking, the dominant interest of Dunbar’s massive Oxford commentary 7 ). A second group prefers the idea that it is pre-eminently a “golden age” fantasy, or, as Dunbar put it, “a highly original variation on an ancient theme, the nostalgic myth of life in the reign

In: Aristophanes and Politics

, citizenship, and rhetoric, made a living out of teaching. 31 One generation after the famous great sophists had burst onto the scene of Athenian public life they started to be defined by the very fact that they charged fees for their teachings 32 —a definition largely due to sources hostile to the sophists

In: The Economics of Friendship

notional frontier between the “unpaid activities of family, friends, and neighbors” on the one hand, and “the goods and services for rent or sale” on the other. 7 The movement of this Market Frontier necessitates a continuous crafting of new strategies to shield off intimate life from commodification and

In: The Economics of Friendship

, “characteristic ways”) in a vignette of Athens’ democratic political culture or way of life. It is particularly telling that in his account of Athens’ rise to greatness, Pericles couples politeia and tropoi in a phrase for which “political culture” would indeed not be a bad translation. 1 Commentators on

In: Aristophanes and Politics