Empire and the Ends of Politics [Paperback]

Plato (Author), Pericles (Author), Susan Collins (Editor), Devin Stauffer (Editor)

Book Description

Publication Date: June 1, 1999

This text brings together for the first time two complete key works from classical antiquity on the politics of Athens: Plato's Menexenus and Pericles' funeral oration (from Thucydides' history of the Peloponnesian War).

Editorial Reviews

Review

This volume makes available for the first time in truly accurate translations what is perhaps the greatest debate in classical political theory. The translations are models of meticulous fidelity combined with readability, and are far and away the best that have ever been made of these two gems of classical political philosophy.

-- Thomas L. Pangle, Professor of Political Science, University of Toronto

From the Back Cover

Two complete key works of classical antiquity on the politics of Athens: Plato’s Menexenus and Pericles’ funeral oration (from Thucydides’ history of the Peloponnesian War).

See all Editorial Reviews

Product Details

• Paperback: 54 pages
• Publisher: Focus Publishing/R. Pullins Co. (June 1, 1999)
• Language: English
• ISBN-10: 0941051706
• ISBN-13: 978-0941051705
• Product Dimensions: 8.1 x 5.6 x 0.2 inches
• Shipping Weight: 1.6 ounces (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (2 customer reviews)
• Amazon Best Sellers Rank: #363,128 in Books (See Top 100 in Books)
  • #46 in Books > 4-for-3 Books > Nonfiction > Philosophy > Ancient
  • #58 in Books > 4-for-3 Books > Nonfiction > Philosophy > Greek & Roman
  • #67 in Books > 4-for-3 Books > Nonfiction > Politics > History & Theory

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Most Helpful Customer Reviews

7 of 9 people found the following review helpful:

5.0 out of 5 stars The Purpose of a Regime, September 20, 2005

By 

Philosophical Inquirer (Pittsburgh, PA) - See all my reviews

This review is from: Empire and the Ends of Politics (Paperback)

I am starting to really enjoy these focus philosophical library translations. They have wonderful notes. And, although some translations are more fluid and "casual" (in this instance - see Paul Ryan's, found in Hackett's anthology of Plato's works by John Cooper), I believe they are justified in doing as they do. It is obviously not done out of ignorance (simply consult the notes for translations of specific terms), but done for the sake of a kind of understanding to be derived from the text - an understanding that can hopefully emulate for a reader, as near as possible, that of a contemporary reading a dialogue of Plato.

Speaking thereof, the notes are very enjoyable - they pertain to historical facts and whatnot, and although it may be boring to some, it certainly indicates where Socrates happens to be "embellishing" (to say the least). Although this particular dialogue doesn't offer an interpretive essay, some of the others in this set do (see Peter Kalkavage's Timaeus for example). Whether or not one agrees with the interpretive essay is another question, but regardless, we cannot deny their value and worth (in the least by encouraging us to think about the subject matter - what Plato intended - or to perhaps consider it in a different way).

As for the text itself, I found the Menexenus to be very interesting. It was fantastic to contrast it with Pericles' speech in this particular edition, for it really brought out the difference in political goals and individual morality. Speaking of, I saw this text as about the "city and the man" (to borrow from Mr. Strauss). I read it with the Republic fresh in the back of my mind, and I found it too to be a kind of noble lie. Within every noble lie are aspects of the truth. In my reading, I found this text to be an exhortation to virtue - one that involves piety, compassion, and justice above all. And it seemed to me, that the true ailments for the city (at least the representative democracy of Athens - see note 12 in the text) was the moral state of the individuals comprising the city. And although the state of the city influences the state of the individual, there is still hope. Ironically, this is perhaps where Augustine received some influence (either way it is coincidental), because the city need not be the one we live in, but can be the city in speech, the just city (or the City of God?). Once we let this city rear us and educate us in goodness and virtue, then we can change the city we live in.

Though I believe in no utopia, and no heaven on Earth city, I do believe, as it seemed Socrates did too, that we have a duty to bring about things as best as we are able (the virtue of things).

By the way, did anyone else happen to notice what the conditions for war was in this dialogue (for the sake of freedom and safety) as opposed to the "only" condition for war in the Republic (need more land - aka avarice)?

5.0 out of 5 stars A valuable edition: good translations, helpful introduction, October 14, 2010

By 

Michael James - See all my reviews

This review is from: Empire and the Ends of Politics (Paperback)

This edition includes an Introduction, a translation of Plato's Menexeneus and a translation Pericles' Funeral Oration from Thucydides History of the Peloponnesian War. The translations merit praise for staying close to the original Greek without sacrificing intelligibility in English.

The Introduction is very instructive and, therefore, merits praise as well. Collins and Stauffer present a persuasive case for reading Plato's Menexeneus as a critique of Periclean politics, in particular as expressed in the famous funeral oration. It follows then, these two text should be read together.

Reading the texts together recovers the classical debate whether the foreign policy of a country with sufficient strength should pursue exclusively its own interest (of empire and the glory which accompanies it), or a more moderate course which prefers peace to war. However, it becomes abundantly clear that for Plato and Pericles the answer to the foreign policy question cannot be divorced from, and it fact rests on, the prior and more important political questions: what are the proper ends of politics, which rests on the still prior question, what is good life for man. Only in light of those questions may we move on the question what politics (including foreign politics) best provides suitable conditions (and/or education) for the attainment of that best life. The Introduction does a nice job addressing these questions and contrasting the implications in Plato and Pericles' answers.

A further benefit of the Introduction is Collins and Stauffer masterful explanation how this curious little dialogue should be understood in light of, and consistent with, the rest of the Platonic corpus.