This bold new set of interpretations of tragedy offers innovative analyses of the dynamic between politics and youth in the ancient world. By exploring how tragedy responded to the fluctuating attitudes to young people at a highly turbulent time in the history of Athens, Shipton sheds new light on ancient attitudes to youth. Focusing on famous plays, such as Sophocles' Antigone and Euripides' Bacchae, alongside lesser known tragedies such as Euripides' Heraclidae and Orestes, Shipton uncovers compelling evidence to show that the complex and often paradoxical views we hold about youth today can also be found in the ancient society of classical Athens. Shipton argues that the prominence of young people in tragedy throughout the fifth century reflects the persistent uncertainty as to what their role in society should be. As the success of Athens rose and then fell, young characters were repeatedly used by tragic playwrights as a way to explore political tensions and social upheaval in the city. Throughout his text, Shipton reflects on how negative conceptualisations of youth, often expressed via the socially constructed 'gang' are formed as a way in which paradoxical views on youth can be contained.

In Corrupting Youth, Peter Euben explores the affinities between Socratic philosophy and Athenian democratic culture as a way to think about issues of politics and education, both ancient and modern. The book moves skillfully between antiquity and the present, from ancient to contemporary political theory, and from Athenian to American democracy. It draws together important recent work by political theorists with the views of classical scholars in ways that shine new light on significant theoretical debates such as those over discourse ethics, rational choice, and political realism, and on political issues such as school vouchers and education reform. Euben not only argues for the generative capacity of classical texts and Athenian political thought, he demonstrates it by thinking with them to provide a framework for reflecting more deeply about socially divisive issues such as the war over the canon and the "politicization" of the university. Drawing on Aristophanes' Clouds, Sophocles' Antigone and Oedipus Tyrannos, and Plato's Apology of Socrates, Gorgias, and Protagoras, Euben develops a view of democratic political education. Arguing that Athenian democratic practices constituted a tradition of accountability and self-critique that Socrates expanded into a way of doing philosophy, Euben suggests a necessary reciprocity between political philosophy and radical democracy. By asking whether we can or should take "Socrates" out of the academy and put him back in front of a wider audience, Euben argues for anchoring contemporary higher education in appreciative yet skeptical encounter with the dramatic figure in Plato's dialogues.

Youth in tragedy's literary forebears and contemporaries -- Intergenerational conflict in the Aeschylean Prometheus -- The politics of age and integration in Sophocles' Antigone -- The cult of the young warrior in Euripides' Heraclidae -- Youth and limitations on personal authority in Sophocles' Philoctetes -- Friendship and generational loyalty in Euripides' Orestes -- Euripides' Bacchae and Iphigenia in Aulis: a gap in the generations and political failure

Putting Greece back on the cultural and political map of the “Long 1960s,” this book traces the dissent and activism of anti-regime students during the dictatorship of the Colonels (1967-74). It explores the cultural as well as ideological protest of Greek student activists, illustrating how these “children of the dictatorship” managed to re-appropriate indigenous folk tradition for their “progressive” purposes and how their transnational exchange molded a particular local protest culture. It examines how the students’ social and political practices became a major source of pressure on the Colonels’ regime, finding its apogee in the three day Polytechnic uprising of November 1973 which laid the foundations for a total reshaping of Greek political culture in the following decades.

Although Classical Athenian ideology did not permit women to exercise legal, economic, and social autonomy, the tragedies of Aeschylus, Sophocles, and Euripides often represent them as influential social and moral forces in their own right. Scholars have struggled to explain this seeming contradiction. Helene Foley shows how Greek tragedy uses gender relations to explore specific issues in the development of the social, political, and intellectual life in the polis. She investigates three central and problematic areas in which tragic heroines act independently of men: death ritual and lamentation, marriage, and the making of significant ethical choices. Her anthropological approach, together with her literary analysis, allows for an unusually rich context in which to understand gender relations in ancient Greece. This book examines, for example, the tragic response to legislation regulating family life that may have begun as early as the sixth century. It also draws upon contemporary studies of virtue ethics and upon feminist reconsiderations of the Western ethical tradition. Foley maintains that by viewing public issues through the lens of the family, tragedy asks whether public and private morality can operate on the same terms. Moreover, the plays use women to represent significant moral alternatives. Tragedy thus exploits, reinforces, and questions cultural clichés about women and gender in a fashion that resonates with contemporary Athenian social and political issues.

Adaptations of Greek tragedy are increasingly claiming our attention as a dynamic way of engaging with a dramatic genre that flourished in Greece some twenty-five centuries ago but remains as vital as ever. In this volume, fifteen leading scholars and practitioners of the theatre systematically discuss contemporary adaptations of Greek tragedy and explore the challenges and rewards involved therein. Adopting a variety of methodologies, viewpoints and approaches, the volume offers surveys of recent developments in the field, engages with challenging theoretical issues, and shows how adapting Greek tragedy can throw new light on a range of contemporary issues — from our relation to the classical past and our shifting perceptions of ethnic and cultural identities to the place, function and market-value of Greek drama in today's cultural industries. The volume will be welcomed by students and scholars in Classics, Theatre, Drama and Performance Studies, as well as by theatre practitioners.

Greek Tragedy sets ancient tragedy into its original theatrical, political and ritual context and applies modern critical approaches to understanding why tragedy continues to interest modern audiences. An engaging introduction to Greek tragedy, its history, and its reception in the contemporary world with suggested readings for further study Examines tragedy’s relationship to democracy, religion, and myth Explores contemporary approaches to scholarship, including structuralist, psychoanalytic, and feminist theory Provides a thorough examination of contemporary performance practices Includes detailed readings of selected plays

Specially written for students and enthusiasts, David Wiles introduces ancient Greek theatre and cultural life.

In this book, Peter Ahrensdorf examines Sophocles' powerful analysis of a central question of political philosophy and a perennial question of political life: should citizens and leaders govern political society by the light of unaided human reason or religious faith? Through an examination of Sophocles' timeless masterpieces - Oedipus the Tyrant, Oedipus at Colonus and Antigone - Ahrensdorf offers a sustained challenge to the prevailing view, championed by Nietzsche in his attack on Socratic rationalism, that Sophocles is an opponent of rationalism. Ahrensdorf argues that Sophocles is a genuinely philosophical thinker and a rationalist, albeit one who advocates a cautious political rationalism. Ahrensdorf concludes with an incisive analysis of Nietzsche, Socrates and Aristotle on tragedy and philosophy. He argues, against Nietzsche, that the rationalism of Socrates and Aristotle incorporates a profound awareness of the tragic dimension of human existence and therefore resembles in fundamental ways the somber and humane rationalism of Sophocles.