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By P. J. Rhodes

Thoroughly up to date and revised, the second one variation of this winning and extensively praised textbook deals an account of the 'classical' interval of Greek background, from the aftermath of the Persian Wars in 478 BC to the loss of life of Alexander the nice in 323 BC.

• very important new chapters were additional, masking lifestyles and tradition within the classical Greek world

• positive aspects new pedagogical instruments, together with textboxes, and a accomplished chronological desk of the West, mainland Greece, and the Aegean

• Enlarged and extra maps and illustrative material

• Covers the heritage of a massive interval, together with: the flourishing of democracy in Athens; the Peloponnesian battle, and the conquests of Alexander the Great

• specializes in the proof for the interval, and the way the proof is to be interpreted

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Extra resources for A History of the Classical Greek World: 478 - 323 BC

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43] In fact, if we want to understand why it might be important for us to distinguish the harms we do voluntarily from those that we do involuntarily, we shall hope to succeed only if we ask what kinds of failing or inadequacy are the source of the harms, and what those failings mean in the context of our own and other people's lives. This is the territory of shame; it is only by moving into it that we may gain some insight into one of the main preoccupations of the morality that centres itself on guilt.

If that has happened, then it is something that has happened to him, but at the same time it may be something that he has brought about. What bas happened to him, in fact, is that be bas brought it about . That is the point of Oedipus's words at Colonus. The terrible thing that happened to him, through no fault of his own, was that he did those things. After his fall, many of his sufferings are merely sufferings, things that happen to him. Some of them happen to him because of other people's reactions to what he did: the horror of the Chorus, for instance, at the beginning of the Oedipus at Colonus , when they discover that the person who has come to their sa― 71 ― cred grove is this polluted man.

If what others will think of me plays an essential role in my moral determinations, then morality is thought to have skidded into the heteronomy that at the beginning of this chapter we recognised as a familiar charge against the mechanisms of shame. There are some important distinctions to be made here, but this conception of the moral does very little to help us make them. On the contrary, the main distinctions that we need are to be found within the workings of shame itself. By the later fifth century the Greeks had their own distinctions between a shame that merely followed public opinion and a shame that expressed inner personal conviction.

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