By Trevor J. Saunders
This publication assesses Plato's penal code in the culture of Greek penology. Saunders offers an in depth exposition of the emergence of the concept that of publicly managed, rationally calculated, and socially directed punishment within the interval among Homer and Plato. He outlines the intense debate that ensued within the 5th century over the competition by way of philosophers to well known judicial assumptions, and exhibits how the philosophical arguments progressively won floor. He demonstrates that Plato complex the main radical of the philosophical formulations of the idea that of punishment in his Laws, arguing that punishment is or will be utilitarian and strictly reformative. this primary complete and designated learn of Plato's penology offers deserved awareness to the works of a most vital political and criminal philosopher.
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Additional resources for Plato's Penal Code: Tradition, Controversy, and Reform in Greek Penology
Example text
As we know from the Oresteia, that is a theme which interested Aeschylus. However, since the passage may come from a satyr-play, one ought perhaps not to try to extract too much from the medley of ideas it contains; in any case, one has to rely on a fairly high proportion of conjectural restoration in the crucial lines. 90 2. 3. ) 373-92 and 731-52 Theognis is very far from having the confidence of Hesiod and Solon that Zeus has a concern for justice. Indeed he vigorously reproaches Zeus for the fact that offenders flourish and the righteous suffer.
215; xxi. 28 'God fearing': vi. 121, ix. 176, xiii. 202, xix. 109. On mēnis, see Considine ( 1986). IX. : Zeus injuries inflexible transgressors; XVI. 384-8: corrupt judges attract Zeus' anger; xvii. 485-7; gods roam the earth observing the hubris and good order (eunomiē) of men. The Erinues (if they may count as gods) pursue offenders against family law ( XV. 204, IX. 454, 565-72, ii. 135, xi. -37- The gods, then, are believed to punish offenders against various social norms, and against themis and dikē.
E. relations between Hesiod and Perses) 'if ever he wishes'. This kind of formula is used. as West on 28 says, to explain why a god 'does not always do what he is supposed to be able to'. If Hesiod has not simply used a formula carelessly, and does mean seriously to imply that Zeus does not always wish to intervene personally, that would be consistent with his wider view, as I indicate. g. X. 556. iii. 231, x. 22. and some of West's other references). , and I take it this is the point of 268.