Political thought as we understand it began in Athens because the Athenians were a trading people who looked at their contemporaries and saw how diff… - Alan Ryan

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Political thought as we understand it began in Athens because the Athenians were a trading people who looked at their contemporaries and saw how differently they organized themselves. If they had not lived where they did and organized their economic lives as they did, they could not have seen the contrast. Given the opportunity, they might not have paid attention to it. The Israelites of the Old Testament narrative were very conscious of their neighbors, Egyptian, Babylonian, and other, not least because they were often reduced to slavery or near-slavery by them. That narrative makes nothing of the fact that Egypt was a bureaucratic theocracy; it emphasizes that the Egyptians did not worship Yahweh. The history of Old Testament politics is the history of a people who did their best to have no politics. They saw themselves as under the direct government of God, with little room to decide their own fate except by obeying or disobeying God’s commandments. Only when God took them at their word and allowed them to choose a king did they become a political society, with familiar problems of competition for office and issues of succession. For the Jews, politics was a fall from grace. For the Greeks, it was an achievement. Many besides Plato thought it a flawed achievement; when historians and philosophers began to articulate its flaws, the history of political thought began among the argumentative Athenians.

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About Alan Ryan

Alan James Ryan FBA (born 9 May 1940) is a British philosopher. He was Professor of Politics at the University of Oxford. He was also Warden of New College, Oxford from 1996 to 2009. He retired as Professor Emeritus in September 2015 and lives in Summertown, Oxford.

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Alternative Names: Alan James Ryan
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I am uncomfortable with the thought that serious thinkers about politics may retire into the ivory tower and write difficult—if often very interesting—essays and books for their colleagues alone, leaving debates over the prospects of modern political life to the punditry of contributors to the op-ed pages, or the shouting matches that pass for political debate on some television channels.

The one thing we can say is that if Socrates really expected to get a definitive answer to his question, 'What is justice?' when talking to his friends on their way back to the Piraeus, he has been disappointed. It remains a contentious and disputed subject.

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Cicero’s style is a key to the success of De officiis, and not just the literary style, but the political and intellectual style. Regulus aside, the demands of duty generally stretch only as far as the well-educated, well-to-do man is likely to follow. Thus, he insists, in a famous metaphor that Machiavelli later stood on its head, that courage is necessary but the courage of a human being is not the ferocity of the lion, just as wisdom is necessary but the intelligence of the human being is not the cunning of the fox.

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