The Prison of Athens: A Comparative Perspective

Hunter, Virginia

doi:10.2307/1192540

Cited by 19 publications

(7 citation statements)

References 35 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…11 My definition 8. Allen (1997); Hunter (1997);Riaño Rufilanchas (2003); Folch (forthcoming); Abolafia in the present volume. 9.…”

Section: Introductionmentioning

confidence: 86%

See 1 more Smart Citation

Is Red Figure the New Black? The Imprisonment of Women in Classical Athens

Folch

2021

Ramus

View full text Add to dashboard Cite

Were women imprisoned in classical Athens? To search for an answer to this question in the secondary literature is to be met with deafening silence. Few scholars have examined evidence for the incarceration of women in the ancient Mediterranean, and the little work that has been done remains focused in such marginal (from the vantage of traditional classics departments) areas as Late Antique studies and early Christianity. When classicists speak of prisoners and prisons, we mean men and the ways men control men.

show abstract

“…11 My definition 8. Allen (1997); Hunter (1997);Riaño Rufilanchas (2003); Folch (forthcoming); Abolafia in the present volume. 9.…”

Section: Introductionmentioning

confidence: 86%

“…7. For prison in fourth-century Athenian philosophy, see Hunter (2008). On the legacy of Greek prison narratives in early Christian literature, see Moles (2006);MacDonald (2014), 11-64. which the traditional model of ancient imprisonment as custodial, coercive, or punitive obscures.…”

Section: Introductionmentioning

confidence: 99%

Is Red Figure the New Black? The Imprisonment of Women in Classical Athens

Folch

2021

Ramus

View full text Add to dashboard Cite

show abstract

“…If this story does pertain to his imprisonment, it may reflect the role of family or prostatai in caring for prisoners (cf. Hunter (1997) The extraordinary circumstance that more than one of his sons died at the same time suggests that they died of plague in Athens in the year of its greatest virulence, i.e. 430, just as Pericles' own sons died, and that Anaxagoras heard this news together with that of his condemnation from Pericles, who had come to the prison personally to arrange his removal from Athens.…”

Section: Anaxagoras' Exile and The Fall Of Periclesmentioning

confidence: 99%

Eclipse and plague: Themistocles, Pericles, Anaxagoras and the Athenians’ war on science

Janko

2020

J. Hell. Stud.

View full text Add to dashboard Cite

Abstract:The biography of Anaxagoras (500–428 BC), the most brilliant scientist of antiquity, contains many unresolved contradictions, which are best explained as follows. After he ‘predicted’ the fall of the meteorite at Aegospotami in 466, he lived nearby at Lampsacus as the protege of its ruler Themistocles. In 460 Pericles became his patron at Athens, where he lived for the next 30 years. In 431, Pericles was taking part in an expedition to the Peloponnese when the sun was eclipsed; he tried to dispel his helmsman’s fear by covering his face with his cloak, illustrating Anaxagoras’ correct account of eclipses. In 430 he led a second such expedition, which failed badly; its return coincided with the plague. The seer Diopeithes brought in a decree that targeted the ‘atheist’ Anaxagoras by banning astronomy. This enabled Thucydides son of Melesias and Cleon to attack Pericles by prosecuting Anaxagoras, on the ground that Pericles’ impiety had angered the gods, thereby causing the plague. Pericles sent Anaxagoras back to Lampsacus, where he soon died; Pericles was himself deposed and fined, in a first triumph for the Athenian populist reaction against the fifthcentury Enlightenment.

show abstract

“…52 Virginia Hunter notes, "Life in prison then amounted to an inversion of all that was normal for the free, as they entered a liminal world somewhere between free and slave." 53 Socrates' actions in prison suggest an effort to curb the disrupting effects of atimia and incarceration, particularly in relation to Socrates' identity as a philosopher. While in prison, Socrates maintains his regular practices: seeing friends, sleeping and dreaming, discussing philosophy, using reason, listening to his daimon.…”

Section: Exit Social Criticism and Loss Of The Selfmentioning

confidence: 99%

Exit out of Athens? Migration and Obligation in Plato’s Crito

Kirkpatrick

2014

Political Theory

View full text Add to dashboard Cite

A prevailing theme of the scholarship on Plato's Crito has been civil disobedience, with many scholars agreeing that the Athenian Laws do not demand a slavish, authoritarian kind of obedience. While this focus on civil disobedience has yielded consensus, it has left another issue in the text relatively unexplored-that is, the challenges and attractions of leaving one's homeland or of "exit." Reading for exit reveals two fundamental, yet contradictory, desires in the Crito: a yearning to escape the injustice of the homeland for self-preservation and freedom (voiced by Crito) and a deepseated need to honor one's obligations and attachments to the homeland (voiced by the Laws). By exposing the conflicted nature of leaving one's native land, Plato's Crito enriches an understanding of the meaning and consequences of an exit for the individual.Sometime in the 1960s, Socrates and the Crito became associated with civil disobedience. For those thinking about how to effect political change through disobedience, Socrates' defiant assertion in the Apology became a touchstone: "I, men of Athens, salute you and love you, but I will obey the god

show abstract

The Prison of Athens: A Comparative Perspective

Cited by 19 publications

References 35 publications

Is Red Figure the New Black? The Imprisonment of Women in Classical Athens

Is Red Figure the New Black? The Imprisonment of Women in Classical Athens

Eclipse and plague: Themistocles, Pericles, Anaxagoras and the Athenians’ war on science

Exit out of Athens? Migration and Obligation in Plato’s Crito

Contact Info

Product

Resources

About