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Journal articles on the topic 'Politeiai'

Author: Grafiati

Published: 10 March 2023

Last updated: 31 July 2025

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1

Polito, Marina. "Las “otras Politeiai” aristotélicas." Araucaria, no. 49 (2022): 394–413. http://dx.doi.org/10.12795/araucaria.2022.i49.20.

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Es posible que la Escuela de Aristóteles tuviera un modelo ‘amplio’ como punto de partida para redactar la Politeia de una ciudad (momento pre-griego, ktisis, lugares, topónimos, etnónimos, época heroica, arqueología, historia de la comunidad y/o instituciones, leyes y legisladores, antiguos reyes y tiranos, instituciones del siglo IV, monedas, syssitia y symposia, agogai, hábitos y costumbres, productos de la tierra, cultos, mitos, proverbios, poetas, episodios varios, mirabilia, elementos etnográficos). Las diferencias en el carácter y la estructura dependían de las características de cada c

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2

DIETZE-MAGER, Gertrud. "Die Politeiai des Aristoteles und ihre Beziehung zu den Nomima Barbarika." Mediterranea. International Journal on the Transfer of Knowledge, no. 2 (March 1, 2017): 35. http://dx.doi.org/10.21071/mijtk.v0i2.6715.

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Die Politeiai und die Nomima barbarika sind beides fragmentarische Werke des Aristoteles mit historischem Inhalt (die Dikaiomata, denen ein eigener Aufsatz gewidmet ist, sind ein drittes fragmentarisches Werk dieser Art). Es handelt sich um eine Sammlung von Verfassungen im Wesentlichen hellenischer Poleis und -bemerkenswerterweise- auch hellenischer ethne auf der einen, und eine Sammlung der Sitten barbarischer Völker auf der anderen Seite. Während aus den Politeiai in den Werken späterer Autoren hunderte von Fragmenten überliefert sind, besitzen wir nur eine Handvoll von Fragmenten aus den N

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3

Sáseta Naranjo, Rafael Antonio. "¿Una politeia de los íberos en Éforo?" Hispania Antiqua, no. XLV (November 22, 2021): 1–19. http://dx.doi.org/10.24197/ha.xlv.2021.1-19.

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El historiador del s.IV Éforo de Cime mantiene muchas similitudes con la escuela peripatética, tanto en sus concepciones geográficas como filosóficas. Diferentes fragmentos nos ponen en relación sus descripciones de pueblos con las llamadas Nómina Barbariká de la escuela de Aristóteles, donde, en paralelo a las politeiai o “constituciones” de ciudades helenas, se describían costumbres de naciones foráneas, en general revestidas de idealización y con una intención moralizante. Tomadas en cuenta estas consideraciones, este artículo analiza determinados testimonios que nos hacen formular la exist

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4

Pezzoli, Federica. "Aristóteles y la politeia de los cartagineses." Araucaria, no. 49 (2022): 288–311. http://dx.doi.org/10.12795/araucaria.2022.i49.15.

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Uno de los elementos del libro 2 de la Política de Aristóteles que más ha llamado la atención de los estudiosos de la obra ha sido el análisis de la politeia de Cartago, una comunidad política no griega. Teniendo en cuenta esta decisión aristotélica poco convencional, mi contribución se centrará en primer lugar sobre las razones que llevan al filósofo a incluir este régimen gracias al uso de la categoría conceptual de politeia: esa categoría, en efecto, le permite analizar los fenómenos políticos que presentan una serie de prerrequisitos, aunque no pertenezcan al mundo griego. En la segunda pa

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5

Freydberg, Bernard D. "Mythos and logos in platonic politeiai." History of European Ideas 16, no. 4-6 (1993): 607–12. http://dx.doi.org/10.1016/0191-6599(93)90195-v.

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6

Tober, Daniel. "Politeiai and Spartan Local History." Historia 59, no. 4 (2010): 412–31. http://dx.doi.org/10.25162/historia-2010-0024.

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7

Irrera, Elena. "Amistad, ēthos e igualdad en la discusión aristotélica de las politeiai democráticas." Araucaria, no. 49 (2022): 352–73. http://dx.doi.org/10.12795/araucaria.2022.i49.18.

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Este artículo analiza el papel que tiene la atención hacia el ēthos de los ciudadanos en la creación y la conservación de los regímenes políticos por parte de una actividad legislativa virtuosa, haciendo especial hincapié en las formas de gobierno democráticas. Para desarrollar esta idea, me centraré en la idea de la “amistad política” (hē politikē philia), que Aristóteles examina en sus obras éticas en relación con la facultad de la actividad legislativa virtuosa de moldear los hábitos (individuales y relacionales) de los ciudadanos. El análisis de los diferentes tipos de regímenes democrátic

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8

Leduc, Claudine. "La représentation «aristotélicienne» de la politeia de Solon : le politique «dans» le domestique." Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques 23, no. 1 (1998): 415–22. http://dx.doi.org/10.3406/ktema.1998.2750.

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Au IVe s. av. J.-C., le débat sur les politeiai pivote autour de l’articulation du politique — secteur privilégié du public — et de la parenté — secteur privilégié du privé. L’auteur de la Constitution des Athéniens, Aristote ou un politologue très influencé par l’idéologie de la Politique et sa méthode analytique, représente le dispositif mis en place par Solon comme la meilleure façon d’insérer le système de la polis dans celui de l’oikos : c’est la «démocratie agricole», la «plus parfaite» des quatre démocraties de la typologie aristotélicienne.

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9

Coumoundouros, Antonis. "Does Plato’s Account of Politeiai in Republic 8 Merit Our Attention?" Polis: The Journal for Ancient Greek Political Thought 26, no. 1 (2009): 73–88. http://dx.doi.org/10.1163/20512996-90000143.

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Several commentators since Aristotle have sought to convince us that Plato’s discussion of political constitutions or politeiai in Republic 8 is full of problems. In effect, such commentators argue that Plato’s account is not all that helpful in our efforts to understand political life. This paper argues that, despite several objections to Plato’s discussion of political constitutions in Republic 8, there is much that is helpful for thinking about political life. The following issues are taken up in an effort to clarify Plato’s account of regimes: the role of such an account in the main ethica

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10

Poddighe, Elisabetta. "'Politeia' nella storiografia e nel pensiero storico greco tra V e IV secolo a.C.: la questione della continuità e del mutamento." Gerión. Revista de Historia Antigua 37, no. 2 (2019): 271–300. http://dx.doi.org/10.5209/geri.65973.

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Nell’ambito della “grande” storiografia come della storiografia locale la riflessione sul tema della politeia è stata, fino ad Aristotele, prevalentemente svolta nel segno della continuità tra il passato della polis e il suo presente. Questo non significa che il tema della discontinuità costituzionale (metabole politeion) non abbia trovato spazio nell’opera degli storiografi, ma piuttosto che quel tema non è stato utilizzato per riflettere in un’ottica universale sui processi di cambiamento della storia sociale delle poleis. Questo sviluppo decisivo si deve alla ricerca storica aristotelica ne

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11

Melville, Andrei, Boris Makarenko, Mikhail Ilyin, et al. "Celebrating 100th Issue of Politeia: on Journal’s Past and Future." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 100, no. 1 (2021): 8–26. http://dx.doi.org/10.30570/2078-5089-2021-100-1-8-26.

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This work represents the views of the prominent Russian political scientists about the past and the future of Politeia. O.Gaman-Golutvina identifies several dimensions that together, from her point of view, define the face of Politeia and allow the journal to fulfill the mission of a development institution. A.Melville pays attention to the continuity and dynamics in the development of the journal and outlines a number of promising directions for its future. According to B.Makarenko, the main distinguishing feature of Politeia is that it has always been a community rather than just a journal.

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12

Poddighe, Elisabetta. "Politeia y el relato histórico de la polis en Aristóteles." Araucaria, no. 49 (2022): 266–87. http://dx.doi.org/10.12795/araucaria.2022.i49.14.

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La idea aristotélica de la politeia (régimen, constitución) como característica distintiva de la experiencia histórica de la polis constituye un aspecto clave de su estudio de la política. Parte de esta discusión tiene que ver con el intento de Aristóteles de establecer y definir las calidades de la politeia como el criterio más válido para elaborar un relato histórico de la ciudad. En la sección 1 tomo en consideración el papel de la politeia dentro del relato de la historia de la polis desde que esta última se aleja de la forma monárquica. En la sección 2 me ocupo del problema de la inteligi

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13

Sung-Chul Rhim. "Zenons Politeia." Journal of Mediterranean Area Studies 18, no. 2 (2016): 123–35. http://dx.doi.org/10.18218/jmas.2016.18.2.123.

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14

Mulhern, J. J. "The Aristē Politeia and Aristotles Intended Audience in the Politica." Polis: The Journal for Ancient Greek Political Thought 24, no. 2 (2007): 284–97. http://dx.doi.org/10.1163/20512996-90000118.

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While Aristotle adverts in the Politica to those who have declared themselves about the aristē or best politeia without qualification, he actually devotes much of his attention here to telling his intended audience how to establish and maintain the aristē politeia for each of the different places in which each of them is engaged, given the circumstances. In the face of this contrast in the Politica, scholars look to EN 1135a5 for clarification. According to the established interpretation of EN 1135a5, Aristotle means that there is only one politeia that is best by nature for every place. Accor

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15

Shaw, Michael Marx. "Madness and Politeia." Philosophy Today 50, no. 9999 (2006): 12–21. http://dx.doi.org/10.5840/philtoday200650supplement2.

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16

Latorre Aliaga, María del Carmen, and Elvira Moreno Hernández. "Politelia." FMC - Formación Médica Continuada en Atención Primaria 17, no. 8 (2010): 565. http://dx.doi.org/10.1016/s1134-2072(10)70219-x.

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17

Link, Stefan. "Lukas Thommen, Lakedaimonion Politeia." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung 115, no. 1 (1998): 477–84. http://dx.doi.org/10.7767/zrgra.1998.115.1.477.

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18

Nolte, Ernst. "Interview for magazine “Politeia”." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 44, no. 1 (2007): 139–45. http://dx.doi.org/10.30570/2078-5089-2007-44-1-139-145.

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19

Schoenbohm, Susan. "The Meaning of Politeia." Philosophy in the Contemporary World 13, no. 2 (2006): 32–37. http://dx.doi.org/10.5840/pcw200613215.

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20

Hickman, Larry A. "Techné and Politeia Revisited." Society for Philosophy and Technology Quarterly Electronic Journal 1, no. 3 (1996): 116–27. http://dx.doi.org/10.5840/techne199613/412.

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21

Duke, George. "Aristotle and Modern Constitutionalism." Ancient Philosophy Today 4, Supplement (2022): 66–90. http://dx.doi.org/10.3366/anph.2022.0079.

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Any attempt to apply Aristotelian political categories to the principles of modern constitutionalism is undoubtedly at risk of anachronism. This paper acknowledges non-trivial differences between the Ancient Greek politeia, as theorised by Aristotle, and the modern constitution. It nonetheless argues that the central principles of the modern liberal constitution can be elucidated within the explanatory frame of the Aristotelian concept of the politeia as a political determination of institutional structures and competences oriented by an interpretation of the public good. The paper is divided

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22

Iluk, Jan. "Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)." Vox Patrum 52, no. 1 (2008): 291–315. http://dx.doi.org/10.31743/vp.8057.

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In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement

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23

Sousa, Ricardo Alexandre Santos. "Editorial." Politeia - História e Sociedade 19, no. 1 (2020): 5. http://dx.doi.org/10.22481/politeia.v19i1.7073.

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24

Enache, Cătalin. "The Principle of Decay, or: Why are there Four Bad Regimes in Platon’s Politeia ?" American Journal of Philology 144, no. 3 (2023): 351–78. http://dx.doi.org/10.1353/ajp.2023.a922566.

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Abstract: The paper examines the four-step degeneration of the ideal state in Books 8 and 9 of Platon’s Politeia (timocracy, oligarchy, democracy, tyranny) and addresses the question of the number, choice, and succession of bad regimes. Against the common view which considers this part of the Politeia a confusing and structureless narrative, it is argued that the four steps of the devolution represent a systematic account based on the tripartition of the state and the soul.

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25

Stegman, Casey. "Remembering Atlantis." Political Theory 45, no. 2 (2016): 240–60. http://dx.doi.org/10.1177/0090591715594661.

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There has been much scholarly disagreement concerning Plato’s participation in the mid-fourth century debates over Athens’s ancestral constitution ( patrios politeia). This disunity stems from contrasting views about the relationship between philosophy and Athenian politics in Plato’s writings. Recently, several political theorists have reoriented our general understanding about Plato’s complex involvement with Athenian politics. However, these discussions do not discuss Plato’s specific relationship with patrios politeia. In order to bridge this gap, I turn to two dialogues within the later P

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26

Rocher, Laura Sancho. "Athenaion Politeia 34, 3, about Oligarchs, Democrats and Moderates in the Late Fifth Century Bc." Polis: The Journal for Ancient Greek Political Thought 24, no. 2 (2007): 298–327. http://dx.doi.org/10.1163/20512996-90000119.

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The prevailing historiographic reconstruction of the political struggle in Athens during the last years of the fifth century originates from the discovery of the text of the Aristotelian Athenaion Politeia [Ath.]. According to this reconstruction, three political options and three political programmes were in effect. These were, on the one hand, traditional democracy and opposing oligarchy; on the other, a new third way, that of ‘the moderates’, who under the leading of Theramenes represents a solution to the stasis. The political program of themoderates is supposed to include the following fu

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27

KAR, Erman. "Aristotle’s Doctirine of Politeia As the Basis of Republican Thought." Gaziantep University Journal of Social Sciences 22, Cumhuriyet'in 100. Yılı (2023): 25–37. http://dx.doi.org/10.21547/jss.1352350.

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Sivil Cumhuriyet düşüncesinin felsefi temelleri Aristoteles’in Politika adlı eserinde tartıştığı ideal yönetim biçimi hangisidir sorusuna kadar götürülebilir. Aristoteles’e göre monarşi, aristokrasi veya siyasal yönetim olarak adlandırılan politeia ideal rejimlerden birisi olarak işaret edilir. Politeia; anayasa, yasa ya da siyasi yönetim olarak tanımlanan, temelinde halk, yurttaş ve devlet bütünlüğü gibi ilkeleri barındıran kavramdır. Bu sebeple hem Roma siyaset felsefesi hem de modern siyaset öğretisinde önemli bir yeri olan cumhuriyet düşüncesinin temelleri Aristoteles’e kadar gitmektedir.

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28

Enache, Cătălin. "Did Platon (Politeia 571d) Believe That Every One of Us Is a Repressed Cannibal?" Polis: The Journal for Ancient Greek and Roman Political Thought 40, no. 2 (2023): 221–33. http://dx.doi.org/10.1163/20512996-12340406.

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Abstract At the beginning of Book 9 of the Politeia (571cd), Platon suggests that all people bear in themselves unlawful desires like the desire to have sex with their own mother or with any other human, god, or beast, the desire to murder anyone, or the desire to eat anything. Modern scholars take it for granted that by the desire to eat anything, Platon means cannibalism. This view is based on the fact that Platon discusses unlawful desires in connection with the tyrannical man and that the tyrant is, elsewhere in the Politeia, twice connected with anthropophagy (at 8.565d–566a and 10.619c).

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29

Ludlam, Ivor. "Thrasymachus in Plato’s Politeia I." Maynooth Philosophical Papers 6 (2011): 18–44. http://dx.doi.org/10.5840/mpp201164.

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30

Lévy, Edmond. "Politeia et politeuma chez Polybe." Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques 15, no. 1 (1990): 15–26. http://dx.doi.org/10.3406/ktema.1990.2003.

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31

NOTOMI, Noburu. "Recent Studies of Plato's Politeia." TRENDS IN THE SCIENCES 16, no. 1 (2011): 14–17. http://dx.doi.org/10.5363/tits.16.1_14.

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32

Chang, Chiwon. "Plato’s Politeia Reconsidered: Book 2." Institute of Educational Research Chonnam National University 47, no. 1 (2025): 213–38. https://doi.org/10.35510/jer.2025.47.1.213.

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In my understanding, it has at least 2 prerequisite on Plato’s educational theory described in book 2. Ancient athens, where moral skepticism was broadly normal and endless war and battle came to fatigue the whole society, was the basis of Plato’s political and philosophical theory. So I tried to investigate Plato’s hypothesis on human beings and the characteristics of societies. The heroic myth of Gyges in book 2 shows the moral condition of Pericles’ Athens. A shepherd who had magical power directly plan to kill a king and steal the monarch. This story has a lot of differency compared to Kor

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33

Schramm, Michael. "Neuplatonische politische Philosophie in der Rede Περὶ βασιλείας des Synesios von Kyrene". Elenchos 38, № 1-2 (2017): 151–77. http://dx.doi.org/10.1515/elen-2017-0008.

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Abstract This paper argues that Synesios’ De regno is a mirror for princes and a splendid example of Neoplatonic political philosophy. It is based on Plato’s Politeia and its model of philosopher-kingship. Synesios makes his audience compare the current political reality with the ideal of the philosopher-kings, who are the image of the transcendent god in the political realm. In doing so he recommends political virtue in general, especially phronesis and sophrosyne. Particularly he argues for reforming the recruitment of military and civil officials with reference to Plato’s concept of friends

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34

Bates, Clifford Angell. "The centrality of politeia for Aristotle’s Politics: Part II – the marginalization of Aristotle’s politeia in modern political thought." Social Science Information 53, no. 4 (2014): 500–517. http://dx.doi.org/10.1177/0539018414532040.

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Political theorists today are addressing issues of global concern confronting state systems and in so doing are often forced to confront the concept of Homo sapiens as a ‘political animal’. This article continues the presentation of Aristotle’s treatment of politeia (initiated in ‘The centrality of politeia for Aristotle’s Politics: Aristotle’s continuing significance for social and political science’, in this journal) as the concept allowing us to understand the nature and workings of human political community in a way that lets us see how the fundamentally social nature of human beings manif

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35

Megino, C. "La concepción de la ciudad, de la ciudadanía y del ciudadano en Aristóteles." Bajo Palabra, no. 7 (December 30, 2012): 219–35. http://dx.doi.org/10.15366/bp2012.7.019.

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En este trabajo planteo un análisis de la concepción que Aristóteles tenía acerca de lo que hoy en día denominamos ciudadano y ciudadanía. Abordo dicho análisis recurriendo a la terminología que el propio Aristóteles emplea para designar lo que, desde su horizonte conceptual, se corresponde grosso modo con esas dos nociones: los términos polítes (???????) y politeia (????????). Puesto que ambos términos dependen, tanto etimológicamente como para el propio Aristóteles, de polis (?????), el nombre con el que en la Grecia antigua se designa al conjunto de habitantes que conforman una ciudad sober

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36

Prescendi, Francesca. "Maternità e politeismi." Kernos, no. 32 (December 1, 2019): 350–52. http://dx.doi.org/10.4000/kernos.3229.

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37

Dassum Amador, Paulina. "Politelia: Diagnóstico Dermatoscópico." Revista Dermatológica Centro Uraga 5, no. 3 (2023): 44–45. https://doi.org/10.63787/5.3.2023.44-45.

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Paciente de 3 meses acude por presentar dos parches pigmentados de bordes definidos en región infrareolar derecha e izquierda, desde nacimiento sin sintomatología asociada. Como antecedente familiar relevante, su padre, quien la acompaña en la consulta, posee dos pezones supernumerarios diagnosticados en la adolescencia. Nos apoyamos en la dermatoscopía para realizar el diagnóstico. Evaluamos la lesión (ilustración 1) evidenciando patrón de retículo pigmentado fino con área central, circunscrita, ovalada, compatible con pezón supernumerario. Examinamos la patología del padre (ilustración 2) do

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38

Papanikos, Gregory T. "The Bright Future of Democracy is in Education." ATHENS JOURNAL OF EDUCATION 9, no. 2 (2022): 353–64. http://dx.doi.org/10.30958/aje.9-2-10.

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Does democracy have a bright future? This brief paper addresses this question and argues, that, thanks to Prometheus, political “animals” can build a better-managed corral for their common living which includes a better provision of education for all “animals.” A historical analysis of the long past may be used to discern what lies ahead. Democracy requires education and virtue, or to put it in one word, it requires pedagogy. The higher the level of pedagogy, the closer a politeia would come to an ideal democracy. Sometimes democracy is confused with equality in everything. Political “animals”

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39

Pezzoli, Federica, and Elisabetta Poddighe. "POLITEIA IN ARISTOTLE’S POLITICAL THEORY AND HISTORICAL RESEARCH." Araucaria, no. 49 (2022): 240–61. http://dx.doi.org/10.12795/araucaria.2022.i49.12.

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40

Hagen, Charles T. "The Composition of Aristotle’s Athenaion Politeia." Ancient Philosophy 15, no. 1 (1995): 263–68. http://dx.doi.org/10.5840/ancientphil199515158.

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41

Georgantzas, Nicholas C. "Politeia: a high-technology human system." Human Systems Management 34, no. 2 (2015): 91–104. http://dx.doi.org/10.3233/hsm-150828.

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42

변상출. "Plato’s Politeia from the Marxist Perspective." MARXISM 21 14, no. 4 (2017): 258–83. http://dx.doi.org/10.26587/marx.14.4.201711.010.

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43

Wallace, Robert W., and John J. Keaney. "The Composition of Aristotle's Athenaion Politeia." American Journal of Philology 115, no. 4 (1994): 613. http://dx.doi.org/10.2307/295490.

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44

Reynolds, Joyce. "The politeia of Plarasa and Aphrodisias." Revue des Études Anciennes 87, no. 1 (1985): 213–18. http://dx.doi.org/10.3406/rea.1985.4203.

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45

Slings, S. R. "CRITICAL NOTES ON PLATO'S POLITEIA, VII." Mnemosyne 54, no. 4 (2001): 409–24. http://dx.doi.org/10.1163/15685250152902946.

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46

Cürsgen, Dirk. "Triplizität als Strukturprinzip in Platons Politeia." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 12 (December 31, 2007): 195–208. http://dx.doi.org/10.1075/bpjam.12.12cur.

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47

Slings, S. R. "Critical Notes On Plato's Politeia, I." Mnemosyne 41, no. 3-4 (1988): 276–98. http://dx.doi.org/10.1163/156852588x00561.

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Slings, S. R. "Critical Notes on Plato's Politeia, V." Mnemosyne 52, no. 4 (1999): 385–407. http://dx.doi.org/10.1163/156852599323283540.

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Müller, Christel. "La (dé)construction de la politeia." Annales. Histoire, Sciences Sociales 69, no. 03 (2014): 753–75. http://dx.doi.org/10.1353/ahs.2014.0132.

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Abstract:

RésuméL’article propose de revenir sur la notion de citoyenneté(politeia)dans le monde grec, en confrontant une conception traditionnelle fondée notamment sur la lecture d’Aristote, qui définit la citoyenneté en termes de participation politique, au témoignage des nombreux décrets gravés à l’époque hellénistique octroyant aux étrangers bienfaiteurs des privilèges légaux (comme le droit de propriété, de commercer, de contracter un mariage légitime, d’être exempté de certains impôts…). Si la tripartition statutaire classique (citoyens, étrangers résidents et esclaves) reste assurément valable du

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OKI (SUGA), Mai. "Poetry and Myth in Plato's Politeia." Annuals of Japanese Political Science Association 65, no. 1 (2014): 1_269–1_289. http://dx.doi.org/10.7218/nenpouseijigaku.65.1_269.

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