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By Peter Liddel

Peter Liddel deals a clean method of the outdated challenge of the character of person liberty in historic Athens. He attracts largely on oratorical and epigraphical proof from the past due fourth century BC to examine the ways that principles approximately liberty have been reconciled with rules approximately legal responsibility, and examines how this reconciliation was once negotiated, played, and provided within the Athenian law-courts, meeting, and during the inscriptional mode of book. utilizing glossy political idea as a springboard, Liddel argues that the traditional Athenians held liberty to include the immense duties (political, monetary, and armed forces) of citizenship.

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35). 105 Wallace (1994a: 132–3 with n. 26). Wallace argues that intellectual freedom was left untouched by the Athenians unless it was perceived as threatening public interests (1994a). 106 Scarpat (1964: 46–57); Carmignato (1998: 44–5 with n. 22; 1999: 98–101); Monoson (2000: 62 n. 41). 107 On thorubos in the law courts, see Wallace (2004: 223–7); Bers (1985). On thorubos in the assembly, see Hansen (1987: 69–72); Tacon (2001). Introduction 27 Demosthenes claimed that thorubos was damaging to the democratic process (D.

36 Introduction Given that living in the polis was the most significant liberty that could exist for an Athenian citizen, a consideration of the negotiation and performance of the obligations of the citizen to the polis is necessary to understand the individual liberty of the Athenian citizen. This interpretation of Athenian liberty will be distinct from other attempts to interpret the subject as it attempts to construct an interpretation of liberty that is fully embedded in the workings of Athenian society rather than being restricted to occurrences of the word eleutheria, because it accounts for both positive and negative liberties and abandons the traditional dichotomy of the two, and also because it is formulated in the light of the political thought of John Rawls.

Therefore, his work might contribute to an understanding of the ancient Athenian idea of liberty and civic obligation, though there do exist potential problems in using political philosophy in the interpretation of an ancient idea. 5. JUSTICE AS FAIRNESS In the first place, A Theory of Justice is an explanation and justification of an idea of justice as a means of arranging institutions and their relationship to citizens in a well-ordered society. From the start of his work, Rawls insists upon the desirability of justice: it is ‘the first virtue of social institutions, as truth is of systems of thought’ (TJ 3).

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