Thucydides’ critique of realpolitik

Thucydides the Constructivist

“…Rahe (1996) suggests that the word is used on the last two occasions to indicate that the war, plague, and revolutions reversed the process described in the Archeology. The word omos (raw) is used three times by Thucydides (3.94, 3.36, 3.82.1): to describe an Aetolian tribe so uncivilized that "they speak a language that is exceedingly difficult to understand, and eat their flesh raw"; in the Mytilenian debate, to characterize what many Athenians think about the previous day's decision to execute all the Mytilenians; and to describe the stasis that convulsed the Greek world beginning with the revolution in Corcyra.…”

“…Crane believes that Thucydides' goal was to reconstitute the "ancient simplicity" (euethês) of the aristocracy in a new, rationalized form. Rahe (1996) also acknowledges two sides to Thucydides: the hard-headed analyst of power politics and the critic of realism. Thucydides' portrayal of post-Periclean Athens shows how lust (erôs) for power ultimately made prudent calculation of advantage and calibration of means and ends impossible.…”

“…result in policies of aggrandizement. White (1984), Garst (1989), Forde (1992), Orwin (1994), Rahe (1996), and Crane (1998) develop this thesis from the "inside out" perspective of Athenians attempting to manage, protect, and expand their empire. Thucydides is also interested in the "outside in" perspective: how allies, enemies, and neutrals respond to Athens and its policies.…”

“…There are striking similarities in plot and language between Thucydides' account of the Athenian assembly and Herodotus' depiction of Xerxes at Abydus (Connor 1984;Rahe 1996). Thucydides describes the Sicilian expedition as more extravagant than any Greek campaign that proceeded it by virtue of its lamprotês (splendor) and tolma (audacity).…”

“…The word omos (raw) is used three times by Thucydides (3.94,3.36,3.82.1): to describe an Aetolian tribe so uncivilized that "they speak a language that is exceedingly difficult to understand, and eat their flesh raw"; in the Mytilenian debate, to characterize what many Athenians think about the previous day's decision to execute all the Mytilenians; and to describe the stasis that convulsed the Greek world beginning with the revolution in Corcyra. Rahe (1996) suggests that the word is used on the last two occasions to indicate that the war, plague, and revolutions reversed the process described in the Archeology. The measure of rest (hêsuchia) and peace civilization brought about was disrupted by the movement (kinesis) of war, which undermined conventions (nomoi), including those of language, and encouraged the kind of brazen daring (tolma) that provoked "raw" and savage deeds.…”