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Copyright of Universal Journal of History & Culture is the property of Universal Journal of History & Culture and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Commentators oft cite the rather grand claim that for Hegel there was no concept of individual personality, subjectivity nor personal autonomy in Ancient Greece. Hegel’s claim is either taken as orthodox and making sense in the Hegelian historical system as a whole and so little discussed; or is flatly ignored as the worst kind of metaphysical obfuscation; a response a little too comfortable for liberal thinkers. Neither reaction is entirely satisfying. Not enough attention has been paid to it, especially for the vast majority of social and political thinkers who would find it at least contentious, so the present paper aims to assert its significance both for Hegelian politics as a whole and to pay enough attention to it in order to make it very difficult for those who find it a contentious statement to continue to ignore it. One wants to ask what it might mean for one’s self-understanding to be so radically different that, as a human being, I understand myself as first and foremost (and perhaps completely) not as a subjective individual. It is conceptually very difficult to be a self-conscious individual -- in even a minimal sense -- without some idea of being an atomic, individual unit. It is the claim of the following argument that a full understanding of this distinction, between ancient and modern self-understandings, would lead to a revision of Hegel’s liberal credentials, though not entirely for liberal reasons.

In response to the Harvard Art Museums’ ReFrame Initiative and the publication of the “Harvard & the Legacy of Slavery” report, the author reevaluates the display and discussion of images of enslaved people in ancient Greek art in the museum gallery. Ancient Greece relied heavily on the labor and crafts produced by enslaved people, and while enslaved people are common subjects of ancient art, a critical analysis of their representations and interpretations is not standard in art historical or museum discourse. This paper proposes a reading of these images that prioritizes the voice of the enslaved person and proposes strategies to foster dialogue about this topic in the art museum. In particular, the author recommends avoiding euphemisms in nomenclature and in annotated “chat” labels and invites alternative readings of images that take the embodied experiences of enslaved people in the ancient world into consideration. [ABSTRACT FROM AUTHOR]

Commentators oft cite the rather grand claim that for Hegel there was no concept of individual personality, subjectivity nor personal autonomy in Ancient Greece. Hegel's claim is either taken as orthodox and making sense in the Hegelian historical system as a whole and so little discussed; or is flatly ignored as the worst kind of metaphysical obfuscation; a response a little too comfortable for liberal thinkers. Neither reaction is entirely satisfying. Not enough attention has been paid to it, especially for the vast majority of social and political thinkers who would find it at least contentious, so the present paper aims to assert its significance both for Hegelian politics as a whole and to pay enough attention to it in order to make it very difficult for those who find it a contentious statement to continue to ignore it. One wants to ask what it might mean for one's selfunderstanding to be so radically different that, as a human being, I understand myself as first and foremost (and perhaps completely) not as a subjective individual. It is conceptually very difficult to be a self-conscious individual -- in even a minimal sense -- without some idea of being an atomic, individual unit. It is the claim of the following argument that a full understanding of this distinction, between ancient and modern selfunderstandings, would lead to a revision of Hegel's liberal credentials, though not entirely for liberal reasons. [ABSTRACT FROM AUTHOR]

This study undertakes a comparative analysis of sampled Greek geometric pottery and Eastern Zhou bronze vessels, highlighting aesthetic parallels despite the civilizations' geographical and cultural separation. Through a comparative material and aesthetic analysis grounded in an investigation of their isolated cultural and socio-economic contexts, the paper reveals how each tradition reflects the unique developments of the disparate societies which produced these items. Despite a lack of direct interaction and the historical challenge of Eurocentrism in scholarship, this analysis bridges a gap in comparative studies, highlighting the intricate ways in which shifts in power, social hierarchy, and economic strategies are mirrored in ancient artistry. The investigation, enriched by a review of archaeological and art historical scholarship, sheds light on the profound, yet distinct, impacts of each civilization's milieu on their artistic expressions. This comparative approach not only bridges historiographical divides but also invites a re-evaluation of ancient artistic narratives, suggesting new approaches and methodologies to the study of ancient aesthetics and culture. [ABSTRACT FROM AUTHOR]

This study examines the role of clothing in the worship of Artemis in ancient Athens and its surrounding region, focusing on the sensory and embodied experience of dress in religious practice. Using the framework of Haptic Religion, which foregrounds touch-based sensory engagement, the study analyzes two primary sources: the Brauron Clothing Catalogue, a series of inscriptions from the mid-fourth century BCE, and epigrams describing dedications of clothing to Artemis. The study considers the physical and sensory experience of clothes-wearing during religious rituals and the evocation of sense-memory through dedicated garments. It explores the link between clothing and coming-of-age rituals for young girls at Brauron, as well as the significance of clothing dedications for women marking transitions such as marriage and childbirth. By examining the intersection of materiality, embodiment, and religious experience, this study sheds new light on the religious practices of women and girls in ancient Athens, highlighting the central role of dress in their relationship with the goddess Artemis. The dedication of clothing in sanctuaries is shown to facilitate the creation of communal memory and the navigation of personal and social identities within the context of religious belief and practice. [ABSTRACT FROM AUTHOR]

The paper examines the political and legal means and ethical principles of harmonizing the interests of the individual and the general in the economic activity of ancient Greek society in the 8th-4th centuries BC. Explore the reform of the economic sphere, reveal the meaning of oikonomia, its structural components in the imagination and state legal practice of the ancient Greeks, highlight the shortcomings of legal regulation in matters of capital accumulation to level out the contradictions of the individual and the general. The ancient Greeks were aware of the antagonism between the individual and the general, understood the dynamic essence of their relationship and formed ethical and legal means of harmonizing the manifested contradiction. As a result of the pan-Athenian agreement, polic was determined as the dominant sphere, where oikonomia acted as a separate subject of citizen activity and consisted of three meanings: a) archaic form of blood-family economic activity, closed in itself, despotic in its essence and therefore destructive for the general; b) a household that naturally provides everything necessary for a patriarchal family and provides the opportunity for its owner to become a "master of industrial relations management." Individual management experience ensures freedom for each citizen and can promote the interests of the general; c) chremastics is an element of оікіа. This type of activity, under the influence of egocentrism and an anti-human position, naturally threatens the common because it destroys the solidarity and democratic foundations of the policy. Therefore, certain types of chremastics (usury) were prohibited, and the type of activity itself was placed under ethical and legal control - in the form of voluntary charity. This policy was not effective and the way of managing authority was replaced by the state-legal way of managing domestic policy. Since the formation of the professional state apparatus and the formation of the Athenian Empire, oikonomia and chremastics have been transformed from a multiple phenomenon of the internal life of policy into a political lever of the external activities of the state. Athens was transformed into a large archaic оікіа - the majority of citizens and the state itself were enriched unlimitedly. Chremastics have become the dominant activity and value of the public sphere in Athens. This became one of the levers of a new imbalance of individual and general interests, the decline of ancient Greek civilization. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Sciences Academic Researches / Uluslararası Sosyal Bilimler Akademik Araştırmalar Dergisi is the property of Journal of International Social Sciences Academic Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the multifaceted nature of Athenian politics during the "Golden Age," particularly during the Peloponnesian War, and its enduring influence on modern political thought. While democracy is commonly associated with ancient Athens, this study reveals that Athens' political landscape was characterized by a triad of interwoven ideologies, including democracy, imperialism, and a quest for Hellenic unity, each comprising various sub-ideologies. The research draws from ancient literary and epigraphic sources as well as modern scholarship to deconstruct the Athenian statecraft of the time. It argues that Athens employed a citizen-based democracy alongside economic exploitation, military imperialism, and a search for unity in classical Greece. The paper also provides a historical review of scholarship spanning from the 18 th century to the 20 th century, followed by an exploration of Athens' political policies and relations within the Delian League. By highlighting the complex coexistence of democratic ideals and imperialistic actions, this paper underscores the importance of reevaluating historical and modern concepts of governance. It suggests that the intricate dynamics of Athens during this period offer valuable insights for contemporary historians engaged in discussions regarding democracy, empire, and neo-colonialism. [ABSTRACT FROM AUTHOR]

Today we call the political activity of those who covet or exercise power political consulting. What was this activity called in ancient times? Who were the people who did it? What was their education and what did their work consist in? We have tried to answer all these questions, without claiming to have covered all existing sources, in this article. However, in order to portray the political activity of people in the inner circle of decision-making in ancient Rome and Greece, we have turned to articles that have studied this phenomenon, as well as to selected historical sources from the period. [ABSTRACT FROM AUTHOR]

Toplumun ortaya çıktığı ilk dönemden itibaren düzen, köken ve yasa farklı bağlamlarda sürekli olarak tartışılmıştır. Çünkü bütün toplumlar kendi kökenlerine dair geliştirdikleri açıklama modellerine bağlı kalarak toplumsal düzenlerini kurmuşlardır. Bununla birlikte toplumlar bütün dinî inanış, kültür, gelenek ve görenek gibi unsurların temelinde yer alan yasalarını toplumsal düzenlerine dayandırırlar. Bu çalışmanın amacı toplumsal köken, yasa ve düzen bağlamında antik Mısır, antik Yunan ve Yahudilik özelinde bir inceleme gerçekleştirmektir. Araştırma sınırının bu düşünce sistemleriyle çizilmesinin gerekçesi, antik Mısır ve antik Yunan düşüncesinin mitolojik anlatıyı sunarken Yahudiliğin ise tek Tanrı inançlı bir yapıyı sunmasıdır. Çalışmada antik Mısır ve antik Yunan düşünce sistemlerinde kökenmitolojik anlatıyla, yasa ma’at ve themis kavramlarıyla, düzen ise bu kavramların yönetimin temel ilkesini oluşturmasıyla açıklanmıştır. Bunun yanı sıra, mitolojik anlatının ve bununla ilişkili olan kavramların yerini Yahudilikte kutsal kitap, ahit ve peygamberin aldığı tartışılmıştır.

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Combat sports held a prominent role in ancient Hellenic society for over half a millennium. This study focuses on the hand-strike techniques of the two combat arts that feature them: boxing and pankration. A comprehensive list of terminology has been compiled (for the first time) and includes 14 terms: seven generally related to boxing or hand strikes and seven primary techniques, all found in ancient text. In addition, 140 ancient Hellenic pottery subjects (ca. 600–300 BCE) depicting 218 instances of eight different hand strikes from athletic competitions have been compiled and analysed. The analysis includes counts of each technique, defensive countermeasures, and the stance variations of all combatants. The vases depict a distinct difference between the hand strikes of pankration and boxing, unique guards and defensive postures, and an astounding uniformity in the painting of the subtle, technical elements related to combat over a period of three centuries. Key findings of the pottery analysis show a predominately orthodox stance (80.13%), heightened popularity for hook (27.52% of strikes) and hammerfist (displayed on 37.86% of all vases) techniques, a high success rate of uppercuts (82.35%) and a significant number of ungloved open-hand strikes exclusive to pankration (25.75%). [ABSTRACT FROM AUTHOR]

Copyright of Revista Punto Género is the property of Revista Punto Genero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Olympia holds a central place in conceptions of modern sport, Hellenism, and the Olympic Games. This article traces the concurrent development of the site and Panhellenism and Hellenism through its landscape, built environment, and its reception over the past 3,000 years. By tying together Pierre de Coubertin's Olympism to the physical landscape of ancient Olympia, this article argues that the site itself has contributed, through multiple permutations and through several key changes in the early Iron Age, Roman period, and nineteenth century to the global Hellenism that is at the foundation of the modern Olympic Games. [ABSTRACT FROM AUTHOR]

The purpose is the analysis of the modern historiography of the controversial issues of the beginnings of the northeastern vector of the Great Greek colonization, that is, the Greeks' development of the northern coast of the Aegean Sea, the shores of the Sea of Marmara and the Black Sea straits, which enabled further colonization of the Black Sea basin. At the same time, the colonization process is reviewed in the context of interpolis relations of the 7th -- 6th centuries BC, in the center of which is the so-called Lelantine War -- the first global conflict of the ancient world, the consequence of which, as it is believed, was the division of spheres of colonization influence. Scientific novelty. For the first time in domestic historiography, the study of the beginnings of the northern shore of the Aegean Sea, the Sea of Marmara, and the Black Sea straits colonization has been analyzed in the context of the consequences of the division of the colonization influence spheres after the Lelantine War. Not only the traditional point of view on these processes are considered but also views that reject both the reality of the global conflict and its impact on the process of colonization. Conclusions. The latest archaeological and epigraphic data speak against a skeptical view of the reality of the Lelantine War. They rather confirm and refine the written tradition than deny it. According to it, Miletus and Megara were allies during the conflict. Probably, allied relations between them were maintained even during colonization -- the poleis coordinated their efforts on colonization routes. Long-term friendly relations both between metropolises and between the apoikias founded by them are also confirmed by epigraphic data. Therefore, the conception of cooperation and distribution of spheres of influence between Miletus and Megara during the colonization of the Marmara Sea basin and the Black Sea straits seems quite plausible. These allied relations were obviously preserved during the development of the Black Sea basin. [ABSTRACT FROM AUTHOR]

There are authors who see in Plato an enlightened mystic, permeated by and interested only in the spirit of contemplation of an ideal world beyond. However, a case can be made against the supposedly exclusive devotion of Socrates' student to practices and even mystical beliefs. Both the content of his political writings and his actions as a citizen show that the great philosopher also had, in fact, practical preoccupations, and considered that philosophy itself was supposed to be used to help improve not only the daily lives of people, but the constitution of cities. In what follows, we will attempt to argue these things. [ABSTRACT FROM AUTHOR]

Copyright of PRAKSIS is the property of PRAKSIS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Purpose: Hippocrates, the ancient Greek physician, is considered the father of Medicine; however, his contributions to Orthopaedics and Traumatology have not been highlighted enough. The present historical review represents an effort to present and categorize his work, in this field, per clinical disorder and anatomical region. Methods: The "Hippocratic Corpus" original text was thoroughly studied to identify all Hippocrates' contributions in Orthopaedics and Traumatology. Volume III of his works, especially "On Fractures", "On Joints", and "Mochlicon" includes a plethora of information regarding the management of traumas, as well as other disorders and clinical entities of the musculoskeletal system. Results: In particular, Hippocrates describes reduction techniques for fractures, as well as joint dislocations, elaborates on the biology of the fractures' healing process and the basic principles of fracture management and fixation, presents the signs and symptoms of gangrene, teaches the treatment of osseous infections and offers valuable insight on the biomechanics and treatment of spinal diseases. Conclusions: Hippocrates' contributions in Orthopaedics and Traumatology are unprecedented, making him a true pioneer in this field, while the basic principles that he presented were further studied and confirmed in the 19th and 20th centuries. [ABSTRACT FROM AUTHOR]

Copyright of Economic History Research / Investigaciones de Historia Económica is the property of Asociacion Espanola de Historia Economica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Oral and Maxillofacial Surgery was among the Interests of many physicians and surgeons having practiced in Ancient Greece and the Ancient Greek world in general, from antiquity to the fall of Byzantium. The scope of their experience regarding Oral and Maxillofacial Surgery included dentoalveolar surgery, oral and cervicofacial Infections, cranio- maxillofacial injuries, head and neck oncologic and reconstructive surgery, surgical pathology of salivary glands, temporomandibular joint disorders, preprosthetic surgery, craniofacial surgery, but also more broadly oral and maxillofacial pathology. Their surgical work and writings exerted great impact on the development of Surgery in general and particularly of Oral and Maxillofacial Surgery, which is shown from their introduction as textbooks in the curriculum of many Medical Faculties in Europe, such as the Medical School of the University of Paris, even in the 17th century A.D.. Especially regarding Byzantium, Oral and Maxillofacial Surgery was practiced in the Surgical Departments of the Byzantine "Xenons" (Hospitals), at least from the 6th century A.D. and afterwards, whereas the role of the Orthodox Christian Church in taking care and treating patients suffering from diseases and traumatic injuries of the oral and maxillofacial region was decisive, since the famous "Xenons were attached mainly to Monasteries, where there was a possibility of providing systematic and organized medical care. [ABSTRACT FROM AUTHOR]

The purpose of the research paper is to analyze the evidence of the published 2020 honorific decree of Rhamnous garrison which was constituted in honor of its commander, Aristeides son of Mnesitheos, and told about the participation of the latter in the Athenian embassy to Asia to King Antigonos II Gonatas, as well as to date and determine the historical context of the specified diplomatic mission. Scientific novelty. K. Clinton's preliminary assumption regarding the dating of the Athenian embassy to Antigonos Gonatas with the participation of Aristeides during the war of the mentioned king with the ruler of the Seleucid state, Antiochos I Soter (ca. 280-278 BCE) is developed, clarified, and properly argued. Based on the above- mentioned dating, a number of assumptions associated with the historical realities of the Early Hellenistic era are made. Conclusions. The year when Antigonos Gonatas acquired royal status (284/283 BCE) is proposed as the terminus post quem for the Athenian embassy mentioned in the decree from Rhamnous. A hypothesis is put forward regarding the authenticity of Gonatas granting 661 silver talents to the Athenians as a price for preserving royal control over Piraeus. Assumption of R. Waterfield regarding the meeting of Gonatas with the Athenian ambassadors in the Carian Kaunos, dated by the above-mentioned researcher to the end of the 270s BCE, is refuted. The current state of the source base of the war between Antigonos Gonatas and Antiochos Soter is summarized. The involvement of Antigonos in the mentioned war is indicated as the reason for the latter's voluntary agreement to hand over the city of Eleusis to the Athenians in accordance with the demand of the embassy with the participation of Aristeides. An assumption is made regarding the connection between the arrangements of the Athenian embassy with Gonatas and the long break in the contacts of Hellenistic Athens with the Seleucid Royal House. Several arguments are offered in favor of preceding the embassy with the participation of Aristeides, to the Galatian invasion of Greece, which began in the fall of 279 BCE. Given K. Clinton's assumption according to which the nephew of Demosthenes Demochares participated in the aforementioned embassy, an additional clarification of the date of the said diplomatic mission is proposed, which most likely took place at the end of spring -- the first half of the summer of 279 BCE. It is noted that the decree from Rhamnous belongs to the few sources that elucidate the events of the war between Antigonos Gonatas and Antiochos Soter. [ABSTRACT FROM AUTHOR]

The research is devoted to the development of legal norms in Greece in the ancient period. It is noted that certain issues of legal norms development in Greece in the ancient period were the subject of research by domestic lawyers and historians, but Ukrainian legal science currently lacks comprehensive historical and legal research on this issue which would cover the entire range of issues related to the origin and development of procedural law in Greece in the ancient period. It is emphasised that as a result of the formation of the political system, law-making activity is intensified. In addition, law-making activities are freed from the influence of religion and mythology. Instead of unwritten customs, which were interpreted by representatives of the ruling elite, secular law begins to be applied and enshrined in writing. The article examines the origin and development of procedural rules in Ancient Greece and the administration of justice in Athens, analyses its forms, and considers procedural aspects of the activities of representative institutions of that time in Greece. Given the general patterns of formation and development of the legal process in all its richness, the author draws attention to the ancient experience of non-jurisdictional forms of legal process. The author examines the jurisdictional (civil or criminal law) and non-jurisdictional (procedural aspects of representative institutions) forms of legal process in Greece of the ancient period. It has been concluded that in Ancient Greece, the procedural rules reflected the procedure enshrined mainly in the rules of customary law, which provided for the application of substantive legal rules. In most Hellenic States of ancient times, it had certain common features. The jurisdictional process in those days was a procedure that was enshrined in law and provided for the procedure for the exercise by public authorities or self-government bodies of their functions in the administration of justice, while the non-jurisdictional form of legal process regulated the procedural aspects of the activities of representative institutions.

The factors that determined the peculiarities of the social status of women in Ancient Sparta have been identified and analysed. It has been demonstrated that the establishment of community control over private life, namely: strict regulation of marriage and family relations, the compulsory nature of specific general education, which started for girls at the age of eight and lasted until marriage, determined that the national interests of women became a priority and dominated family values. It has been found that in Sparta, as in other polities of ancient Greece, childbearing was considered the most important function of women, as the offspring were to continue family traditions and take care of their elderly parents, conduct religious rites, etc. Only male children were seen as future citizens and defenders of the polis. In Lacedaemon, motherhood acquired a more accentuated meaning and was understood as service to the state. It became the basis of marriage and family relations, where polyandry was perceived as the norm. The Spartan woman was socially active. She was a direct participant in religious festivals and rituals, sports competitions. She publicly ridiculed the bachelors and cowards. If her own son turned out to be a coward, she could kill him herself. A mother did not bear any legal responsibility for the murder of a cowardly son. The economic rights of Spartans, which other women in ancient Greece did not have, have been investigated. Due to her husband’s military service, a Lacedaemonian woman managed not only his oikos, but also his cleris. Polyandry allowed a woman to unite two or more “houses” under her control and thus increase her influence in society. It has been noted that a strong economic foundation allowed wealthy women to have more freedom in society and even influence those in power in making responsible political decisions. With the loss of Messenia, women lose their economic freedom. The social status of women also changes, as they become more subordinate to men. It has been argued that in Sparta, the state minimised the private life of spouses. Under such conditions, a woman was socially active, knew the inner life of the polis well, and understood the foreign policy priorities of the state. She acted as a motivator and guide of Spartan ideology for the men of her family. And in this way, the Lacedaemonian woman was significantly different from other women in ancient Greece.

The article analyzes an episode of the Plato’s dialogue Phaedrus about the harm of writing to human cognitive abilities. Relying on a number of ancient sources, the author shows that the Greeks of the classical and earlier periods gave priority to the oral word over the written one, primarily in the field of legal proceedings, where written evidence was not considered self-sufficient, could easily be challenged in court by the opposing party and performed only an auxiliary function. The article also exposes the myth about the exclusive role of writing in the formation and development of ancient civilizations in general and Ancient Greece in particular. It is emphasized that even after the acquisition of writing, many cultures were wary of it, seeing the danger of degradation. It was believed that a person who entrusted information to paper, parchment, or clay tablets ceased to develop memory and to use the brain as a means of storing information. In addition, important and secret information placed on a particular material carrier is in danger of being stolen, read by enemies or ill-wishers, destroyed in a fire, natural disasters, etc. The author of the article notes that the “oral culture”, which was the property not only of the Greeks but also all Indo-European peoples, has not disappeared, remaining in the field of the most important information – when making secret political decisions, in the military sphere, etc. The hypothesis is put forward that the catastrophe of the Dark Ages, which plunged Greece and other Mediterranean countries into the darkness of ignorance and barbarism for three centuries, could have been a consequence of the introduction of writing. Having lost the ability to memorize long texts and entrusting the most important information to “external carriers”, people of the Bronze Age could easily lose it for a number of reasons. The price of progress turned out to be extremely high for the peoples of the Mycenaean era. Recalling the consequences of that collapse, the author of the article calls for more careful consideration of the arguments deployed by modern opponents of digitalization.

The ancient Greek city-states were slave societies, but the institutions of slavery differed across them. The slaves of democratic Athens were foreigners bought as chattels labouring in agriculture, craftsmanship, banking, mining, and domestic services and were often given some limited freedoms and extra pay. On the contrary, the helots, the slaves of oligarchic Sparta, were indigenous of the lands they cultivated for their masters and were treated harshly. The study offers an economic explanation of the different slavery systems. Modelling the slaveholder as a profit maximiser, it attributes the different systems to differences in the probabilities of the slaves running away or revolting, the dependence of output on effort-intensive or care-intensive production technology, which depends on the fertility of the soil and affects whether the slave is treated kindly instead of harshly, and the cost of guarding slaves under different regimes. [ABSTRACT FROM AUTHOR]

The ancient Hellenic art of pankration differed from that of pugilism and wrestling in that it included two additional unique aspects: joint manipulations (including chokes, in the form of groundwork) and kicks. Its history of Olympic competition spans at least 869 years, from 648 BCE to 221 CE. In the following study, the comprehensive list of compiled kicking-related terms includes five general terms, seven primary techniques, six distinct variants, and five strike placement denominations for a total of 23 descriptors, amassed for this purpose for the first time in modern literature. All terms that are to be listed were sourced directly from ancient texts. The study also includes an analysis of how the ancient Greeks viewed kicking techniques in competition based on Hellenic literature of antiquity and pankration depictions (pottery, statues, & reliefs). The goal is to create a comprehensive database of Hellenic pankration's kicking techniques and practises to incorporate in an academically sound modern renewal of the combat sport that can support adequate teaching and competition that can carry into its return to the Olympics. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Social relations of hiring (leasing) property arise almost simultaneously with ownership of such property, which is why the history of lease relations goes back to ancient times. At the beginning, it is worth noting that within the framework of this study of the development of lease relations, the time period from the first mentions of the history of land use relations to the end of the Soviet era on Ukrainian lands will be analyzed. It is clear that before beginning the study of the historical development of the legal relationship of land lease, it is necessary to establish the etymology of the word "lease". The term "rent" comes from the Latin word "arenda", translated from the Latin language "orendo" means "rent, hire". This position is expressed by Y. Serebryakova in her work "Lease contract of state and communal real estate". The same opinion regarding the history of the origin of the word "rent" was expressed in the work of V. Musienko "Civil and legal aspects of the contract of lease of state and communal property". V. Musienko notes that translated from the Latin language it means "hire". The legal basis of land lease originates from Roman civil (agrarian) law. Thus, according to the Agrarian Law of 111 BC. large areas of land were leased to rich tenants for a fairly large rent, which had to be paid in a timely manner. This institution became especially widespread as a special form of hereditary lease called emphytheusis. Emphytheusis was understood as a real, complete, alienable and hereditary right to own and use someone else's land and its fruits for rent with the obligation to cultivate and not deteriorate it. N. Ilkiv considers the history of the emergence of emphyteussis as a special form of hereditary lease, starting from the time of Ancient Rome. [ABSTRACT FROM AUTHOR]

The paper aims to analyze the circumstances of cultural transfer between the Southern Levant and Greece in the Achaemenid period in order to assess the plausibility of Greek influences on the Hebrew Bible. First, the article addresses the theoretical question of possible "contact zones" between Greek and Levantine cultures. Second, it presents evidence of Greek presence in the Ancient Near East in that epoch. Third, it tries to estimate the possible extent of Greek influence in the Southern Levant. The next question to discuss is the presence of Levantines in Mainland Greece and the meaning of this phenomenon for understanding the situation in Yehud. Finally, the paper deals with the question of the mobility of the inhabitants of Yehud. In conclusion, the authors wonder whether the collected data allow for the creation of a coherent model of intercultural exchange between Greece and Yehud, as postulated by some scholars. [ABSTRACT FROM AUTHOR]