The Pythagorean society and politics

Rowett, Catherine

doi:10.1017/cbo9781139028172.006

Cited by 45 publications

(3 citation statements)

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“…As primitive antecedents, there are the Pythagorean Schools during the pre-Socratic period, although they were not open to the public or institutionalized [2]. These, led in their beginnings by Pythagoras (572-497 BC), admitted men and women of various ages [16].…”

Section: Athenian Schools Of Philosophy (387 Bc -529 Ad)mentioning

confidence: 99%

Institutions of Higher Education from the Beginnings of Civilization to 600 A.D.

Güemes,

Cusumano,

Milán

2023

AJESS

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The human being tried, in one way or another, to satisfy his thirst for knowledge and look for ways to acquire, expand or generate it. In this sense, there are records of formal organizations dedicated to higher education (HE) since 1000 BC in China, and since 800 BC in India. Many of them functioned in monasteries dedicated mainly to religious studies, but without ceasing to impart knowledge about other disciplinary branches such as Medicine, Mathematics or Grammar. Other institutions, such as the Imperial Chinese Academy or the Great Taehak School in Korea, were oriented to the training of future workers in the imperial administration, with a marked pragmatic and Confucian cut. An advantage among HE centers in antiquity was the ease of allowing the migration of students and, therefore, of knowledge; because they did not yet have political or religious restrictions. Among its amazing characteristics, its organization with academic bodies, curricula, certificates of completion of studies and its own facilities stands out. The only distinction between HE establishments in antiquity and proper universities developed in the european middle ages was the legal autonomy of the latter, which allowed them to grant academic degrees.

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Section: Athenian Schools Of Philosophy (387 Bc -529 Ad)mentioning

confidence: 99%

Institutions of Higher Education from the Beginnings of Civilization to 600 A.D.

Güemes,

Cusumano,

Milán

2023

AJESS

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“…Pitagorizmas atsirado kaip Apolono kultą palaikančių aristokratų radikali reakcija į Dionyso kultu besiremiančią demokratiją. Kovai su demokratija jų hetairėjose susibūrė aristokratinis graikų jaunimas (Rowett 2014;129). VI amžiaus pr.…”

Section: Politiškumo Dilemaunclassified

The Crisis of the Political. Polis and an Individual

Kazlauskas

2022

STA

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The article discusses the crisis of the political, treating this phenomenon as an interactive constellation of political, over-political and apolitical factors. The aim is to reconstruct the assumptions of the crisis and highlight its main features in the context of ancient Greece. Under the influence of Dionysian religion, theater was established as a compelling and universally accessible authority to legitimize democracy. Therefore my analysis focuses on the social change after which democracy was no longer perceived as a form of governance but as a form of collective ownership. The article explains how the unbridled demonstration of power quickly erased the long-cherished principle of verbal argumentation and pushed Greeks to practice of power politics. It is shown how, with the establishment of autocracy, parallel interchange between political and anti-political institutions emerged in the Greek polis.

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“… 8 Syracuse: Raven (1965) 203-8; see also Hamilton’s useful introduction to Plato Epistles 7 and 8: Hamilton (1973) 105-8. Croton: Rowett (2014). …”

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confidence: 99%

Utopian Motifs in Early Greek Concepts of the Afterlife

Burton¹

2016

Antichthon

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This paper explores the use of utopian motifs in early Greek concepts of the afterlife. The notion of a paradisiacal existence for selected heroes after death is widespread in Greek thought, going back at least as far as Hesiod, and appearing in such diverse sources as Pindar, the Orphic gold leaves, Attic comedy, and Lucian. Such idyllic afterlives share various features common to Lewis Mumford’s ‘utopias of escape’ (The Story of Utopias, London, 1922, 15), such as the absence of pain and toil, plentiful and self-supplying food and drink, the company of one’s peers, and so forth. They also share the utopian ideals of selective and restricted citizenship – although the requirements for entry may vary. The popularity of eschatological utopias is associated with the theme of a lost ‘Golden Age’ and the consequent assumption of the inevitable decline of human societies. Although often regarded as escapist fantasies, eschatological utopias do react, often critically, to perceived issues in the societies that constructed them. Their unreal nature is regarded as problematic, and through their association with Kronos and the Golden Age they exemplify the dangers of anomia. But they also provide a means by which an individual can preserve his consciousness and identity in death.

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The Pythagorean society and politics

Cited by 45 publications

References 0 publications

Institutions of Higher Education from the Beginnings of Civilization to 600 A.D.

Institutions of Higher Education from the Beginnings of Civilization to 600 A.D.

The Crisis of the Political. Polis and an Individual

Utopian Motifs in Early Greek Concepts of the Afterlife

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