The Greek city-state has traditionally been viewed as an entity that was divided into two distinct spheres and governed by two distinct arts. The a...

In this paper it is demonstrated how the understanding of resilience is enhanced and shaped when using the concepts of oikos and life-modes. Instead of applying a rather problematic welfare capitalism model, which partially provides a negative social reproduction and production, it is suggested to apply a household/family model. The household/family model outlines that positive social reproduction and production, including real and productive values, potentially creates an essential bond between viable household, family, work, socialisation, and network based communities, resulting in (...) socially, economically, mentally, and ecologically sustainable survival of families and livelihoods over generations. Furthermore, it is stressed that serious fallacies will occur if resilience is solely understood and explained in terms of individual resources and characteristics. Nonetheless, it is recognised that non-cognitive traits such as persistence are important. Offspring is more strongly socialised and positioned in intact and viable families by transmitting and practicing a set of long-term reproduction and production strategies, which compared to upper strata are less common in the lower and middle strata. Thus, resilience is unequal. (shrink)

Interpretations of Euripides’Heraclesoften focus on Theseus’ and Heracles’ cooperative social values in the final scene as a culmination of themes ofphilia. I argue that the relationship Theseus forges competes with Heracles’ attachment to his household,oikos, which is the central social relationship Euripides describes. The drama consistently develops Heracles as his household's leader by inviting the audience to compare Heracles with interim caretakers Megara and Amphitryon, and later through the protagonist's performance of emotional attachment before and after his madness. The closing (...) scene continues to reveal the value and vulnerability of household attachment by accentuating Heracles’ exclusion from the identity of human family member. This trajectory suggests a painful misalignment between Heracles’ experience in theoikosand the public position Theseus offers at Athens: of a semi-divine hero receiving public cult and honours. Euripides emphasizes this tension to distinguish the experience ofoikos-membership. (shrink)

Greek tragedy shows a serious preoccupation with family concerns. Some of these concerns seem beyond the scope of ordinary family experience, particularly in the matter of the behaviour of women. The apparent discrepancy between historical evidence and the literary presentation of women has long been noted and variously explained. I want to suggest that this discrepancy reflects a way of distinguishing between the objectives and behaviour of the great aristocratic clans and of those families which were neither so wealthy nor (...) so politically influential. A dichotomy is thus presented between dynastic interests and the interests of the ordinary family as a well-regulated part of the Athenian city state. (shrink)

When entering into a legal agreement, it is not unusual for one of the parties to ask the other to provide some security so as to ensure that the latter's obligations under the agreement will be fulfilled. There are two basic forms of security, personal and real. In personal security for a loan, the borrower arranges for a third party to come forward and to promise the lender that he will fulfil the borrower's obligations in the event that the borrower (...) does not make interest payments or repay the principal. In real security, the borrower pledges some of his property, either movable or immovable, as security to the creditor. If the borrower defaults, the creditor has the right to seize the property pledged as security, and, if he wishes, to sell it for cash in lieu of repayment. (shrink)