Exchanges of women between men occur regularly in Greek tragedy—and almost always with catastrophic results. Instead of cementing bonds between men, such exchanges rend them. They allow women, who should be silent objects, to become monstrous subjects, while men often end up as lifeless corpses. But why do the tragedies always represent the transferal of women as disastrous?

Victoria Wohl offers an illuminating analysis of the exchange of women in Sophocles' Trachiniae, Aeschylus' Agamemnon, and Euripides' Alcestis. She shows how the attempts of women in these plays to become active subjects rather than passive objects of exchange inevitably fail. While these failures seem to validate male hegemony, the women's actions, however futile, blur the distinction between male subject and female object, calling into question the very nature of the tragic self. What the tragedies thus present, Wohl asserts, is not only an affirmation of Athens' reigning ideologies (including its gender hierarchy) but also the possibility of resistance to them and the imagination of alternatives.

This fascinating examination of the development of virtue ethics in the early stages of western civilization deals with a wide range of philosophers and schools of philosophy—from Socrates and the Stoics to Plato, Aristotle, and the Epicureans, among others. This introduction examines those human attributes that we have come to know as the "stuff" of virtue: desire, happiness, the "good," character, the role of pride, prudence, and wisdom, and links them to more current or modern conceptions and controversies.

The tension between viewing ethics and morality as fundamentally religious or as fundamentally rational still runs deep in our culture. A second tension centers on whether we view morality primarily in terms of our obligations or primarily in terms of our desires for what is good. The Greek term arete, which we generally translate as "virtue," can also be translated as "excellence." Arete embraced both intellectual and moral excellence as well as human creations and achievements. Useful, certainly, for classrooms, Virtue Ethics is also for anyone interested in the fundamental question Socrates posed, "What kind of life is worth living?"

The Roman author Pliny the Younger characterizes Christianity as “contagious superstition”; two centuries later the Christian writer Eusebius vigorously denounces Greek and Roman religions as vain and impotent “superstitions.” The term of abuse is the same, yet the two writers suggest entirely different things by “superstition.”

Dale Martin provides the first detailed genealogy of the idea of superstition, its history over eight centuries, from classical Greece to the Christianized Roman Empire of the fourth century C.E. With illuminating reference to the writings of philosophers, historians, and medical teachers he demonstrates that the concept of superstition was invented by Greek intellectuals to condemn popular religious practices and beliefs, especially the belief that gods or other superhuman beings would harm people or cause disease. Tracing the social, political, and cultural influences that informed classical thinking about piety and superstition, nature and the divine, Inventing Superstition exposes the manipulation of the label of superstition in arguments between Greek and Roman intellectuals on the one hand and Christians on the other, and the purposeful alteration of the idea by Neoplatonic philosophers and Christian apologists in late antiquity.

Inventing Superstition weaves a powerfully coherent argument that will transform our understanding of religion in Greek and Roman culture and the wider ancient Mediterranean world.

On the boundary of what the ancient Greeks and Romans considered the habitable world, Ireland was a land of myth and mystery in classical times. Classical authors frequently portrayed its people as savages—even as cannibals and devotees of incest—and evinced occasional uncertainty as to the island's shape, size, and actual location. Unlike neighboring Britain, Ireland never knew Roman occupation, yet literary and archaeological evidence prove that Iuverna was more than simply terra incognita in classical antiquity.

In this book, Philip Freeman explores the relations between ancient Ireland and the classical world through a comprehensive survey of all Greek and Latin literary sources that mention Ireland. He analyzes passages (given in both the original language and English) from over thirty authors, including Julius Caesar, Strabo, Tacitus, Ptolemy, and St. Jerome. To amplify the literary sources, he also briefly reviews the archaeological and linguistic evidence for contact between Ireland and the Mediterranean world.

Freeman's analysis of all these sources reveals that Ireland was known to the Greeks and Romans for hundreds of years and that Mediterranean goods and even travelers found their way to Ireland, while the Irish at least occasionally visited, traded, and raided in Roman lands. Everyone interested in ancient Irish history or Classics, whether scholar or enthusiast, will learn much from this pioneering book.

This is the eleventh volume in the Oratory of Classical Greece. This series presents all of the surviving speeches from the late fifth and fourth centuries BC in new translations prepared by classical scholars who are at the forefront of the discipline. These translations are especially designed for the needs and interests of today's undergraduates, Greekless scholars in other disciplines, and the general public.

Classical oratory is an invaluable resource for the study of ancient Greek life and culture. The speeches offer evidence on Greek moral views, social and economic conditions, political and social ideology, law and legal procedure, and other aspects of Athenian culture that have recently been attracting particular interest: women and family life, slavery, and religion, to name just a few.

The orator Isaeus lived during the fourth century BC and was said to be the teacher of Demosthenes, Athens' most famous orator. Of the fifty or more speeches he is believed to have written, eleven survive in whole, one as a large fragment, and others as smaller fragments. This volume presents all the surviving works of Isaeus. The speeches mainly deal with inheritances and are a vital source of information regarding Greek law in this important area. In addition to translating the speeches, Michael Edwards provides a general introduction to Isaeus and Athenian inheritance law, as well as specific introductions and notes for each speech.

The foreigner whose style shaped Athens’ greatest orator.

Though he occupies a firm place in the canon of the ten Attic orators, Isaeus seems not to have been an Athenian, but a metic, being a native of Chalcis in Euboea. From passages in his work he is inferred to have lived from about 420 to 350 BC. But no contemporary mentions him, and it is from Dionysius of Halicarnassus that we learn he was the teacher of Demosthenes, a fact confirmed by several unmistakable examples of borrowing from or imitation of him by his great pupil.

Isaeus took no part in politics, but composed speeches for others, particularly in cases of inheritance. While he shares with Lysias the merits of a pure Attic and a lucidity of style, Isaeus is more aggressive and more flexible in his presentation; and in these respects he undoubtedly influenced Demosthenes. We learn of the existence in ancient times of at least fifty orations, but all that has come down to us are eleven speeches on legacy cases and a large fragment of a speech dealing with a claim of citizenship.

Civic virtue and the type of education that produces publicly minded citizens became a topic of debate in American political discourse of the 1980s, as it once was among the intelligentsia of Classical Athens. Conservatives such as former National Endowment for the Humanities chairman William Bennett and his successor Lynn Cheney held up the Greek philosopher Aristotle as the model of a public-spirited, virtue-centered civic educator. But according to the contributors in this volume, a truer model, both in his own time and for ours, is Isocrates, one of the preeminent intellectual figures in Greece during the fourth century B.C.

In this volume, ten leading scholars of Classics, rhetoric, and philosophy offer a pathfinding interdisciplinary study of Isocrates as a civic educator. Their essays are grouped into sections that investigate Isocrates' program in civic education in general (J. Ober, T. Poulakos) and in comparison to the Sophists (J. Poulakos, E. Haskins), Plato (D. Konstan, K. Morgan), Aristotle (D. Depew, E. Garver), and contemporary views about civic education (R. Hariman, M. Leff). The contributors show that Isocrates' rhetorical innovations carved out a deliberative process that attached moral choices to political questions and addressed ethical concerns as they could be realized concretely. His notions of civic education thus created perspectives that, unlike the elitism of Aristotle, could be used to strengthen democracy.

The sophisticated schoolmaster.

The importance of Isocrates for the study of Greek civilization of the fourth century BC is indisputable. From 403 to 393 he wrote speeches for Athenian law courts, and then became a teacher of composition for would-be orators. After setting up a school of rhetoric in Chios he returned to Athens and established there a free school of “philosophia” involving a practical education of the whole mind, character, judgment, and mastery of language. This school had famous pupils from all over the Greek world, such as the historians Ephorus and Theopompus and orators Isaeus, Lycurgus, and Hypereides. Isocrates also wrote in gifted style essays on political questions, his main idea being a united Greece to conquer the Persian empire. Thus in his fine Panegyricus (written for the 100th Olympiad gathering in 380) he urged that the leadership should be granted to Athens, possibly in conjunction with Sparta. In the end he looked to Philip of Macedon, but died just as Philip’s supremacy in Greece began.

Twenty-one discourses by Isocrates survive; these include political essays, treatises on education and on ethics, and speeches for legal cases. Nine letters are also extant; they are concerned more with public than with private matters. The Loeb Classical Library edition of Isocrates is in three volumes. Volume I contains six discourses: To Demonicus, To Nicocles, Nicocles or The Cyprians, Panegyricus, To Philip, and Archidamus. Five are in Volume II: Areopagiticus, On the Peace, Panathenaicus, Against the Sophists, Antidosis. Volume III contains Evagoras, Helen, Busiris, Plataicus, Concerning the Team of Horses, Trapeziticus, Against Callimachus, Aegineticus, Against Lochites, and Against Euthynus, as well as the nine extant letters and a comprehensive index.

The sophisticated schoolmaster.

The importance of Isocrates for the study of Greek civilization of the fourth century BC is indisputable. From 403 to 393 he wrote speeches for Athenian law courts, and then became a teacher of composition for would-be orators. After setting up a school of rhetoric in Chios he returned to Athens and established there a free school of “philosophia” involving a practical education of the whole mind, character, judgment, and mastery of language. This school had famous pupils from all over the Greek world, such as the historians Ephorus and Theopompus and orators Isaeus, Lycurgus, and Hypereides. Isocrates also wrote in gifted style essays on political questions, his main idea being a united Greece to conquer the Persian empire. Thus in his fine Panegyricus (written for the 100th Olympiad gathering in 380) he urged that the leadership should be granted to Athens, possibly in conjunction with Sparta. In the end he looked to Philip of Macedon, but died just as Philip’s supremacy in Greece began.

Twenty-one discourses by Isocrates survive; these include political essays, treatises on education and on ethics, and speeches for legal cases. Nine letters are also extant; they are concerned more with public than with private matters. The Loeb Classical Library edition of Isocrates is in three volumes. Volume I contains six discourses: To Demonicus, To Nicocles, Nicocles or The Cyprians, Panegyricus, To Philip, and Archidamus. Five are in Volume II: Areopagiticus, On the Peace, Panathenaicus, Against the Sophists, Antidosis. Volume III contains Evagoras, Helen, Busiris, Plataicus, Concerning the Team of Horses, Trapeziticus, Against Callimachus, Aegineticus, Against Lochites, and Against Euthynus, as well as the nine extant letters and a comprehensive index.

The sophisticated schoolmaster.

The importance of Isocrates for the study of Greek civilization of the fourth century BC is indisputable. From 403 to 393 he wrote speeches for Athenian law courts, and then became a teacher of composition for would-be orators. After setting up a school of rhetoric in Chios he returned to Athens and established there a free school of “philosophia” involving a practical education of the whole mind, character, judgment, and mastery of language. This school had famous pupils from all over the Greek world, such as the historians Ephorus and Theopompus and orators Isaeus, Lycurgus, and Hypereides. Isocrates also wrote in gifted style essays on political questions, his main idea being a united Greece to conquer the Persian empire. Thus in his fine Panegyricus (written for the 100th Olympiad gathering in 380) he urged that the leadership should be granted to Athens, possibly in conjunction with Sparta. In the end he looked to Philip of Macedon, but died just as Philip’s supremacy in Greece began.

Twenty-one discourses by Isocrates survive; these include political essays, treatises on education and on ethics, and speeches for legal cases. Nine letters are also extant; they are concerned more with public than with private matters. The Loeb Classical Library edition of Isocrates is in three volumes. Volume I contains six discourses: To Demonicus, To Nicocles, Nicocles or The Cyprians, Panegyricus, To Philip, and Archidamus. Five are in Volume II: Areopagiticus, On the Peace, Panathenaicus, Against the Sophists, Antidosis. Volume III contains Evagoras, Helen, Busiris, Plataicus, Concerning the Team of Horses, Trapeziticus, Against Callimachus, Aegineticus, Against Lochites, and Against Euthynus, as well as the nine extant letters and a comprehensive index.