The conscious feeling of exercising ‘free-will’ is fundamental to our sense of self. However, in some psychopathological conditions actions may be experienced as involuntary or unwilled. We have used suggestion in hypnosis to create the experience of involuntariness in normal participants. We compared a voluntary finger movement, a passive movement and a voluntary movement suggested by hypnosis to be ‘involuntary.’ Hypnosis itself had no effect on the subjective experience of voluntariness associated with willed movements and passive movements or on time (...) estimations of their occurrence. However, subjective time estimates of a hypnotically-suggested, ‘involuntary’ finger movement were more similar to those for passive movements than for voluntary movements. The experience of anomalous control is qualitatively and quantitatively different from the normal conscious experience of a similar act produced intentionally. The experience of anomalous control may be produced either by pathology, or, in our case, by suggestion. (shrink)

The book provides an introduction to the topic for all students and non-specialists who appreciate the continued relevance of ancient Greece to political theory ...

Who were the Classical Greeks? This book provides an original and challenging answer by exploring how Greeks defined themselves in opposition to a whole series of others as presented by supposedly objective historians of the time such as Herodotus, Thucydides, and Xenophon. Cartledge looks at the achievements and legacy of the Greeks - history, democracy, philosophy and theatre - and the mental and material contexts of these inventions which are often deeply alien to our own way of thinking and acting.

The neologism ‘sexist’ has gained entry to an Oxford Dictionary, The Advanced Learner's Dictionary of Current English, third edition , where it is defined as ‘derisive of the female sex and expressive of masculine superiority’. Thus ‘sexpot’ and ‘sex kitten’, which are still defined in exclusively feminine terms in the fifth edition of The Concise Oxford Dictionary , have finally met their lexicographical match. This point about current English usage has of course a serious, and general, application. For language reflects, (...) when it does not direct, prevailing social conceptions. Thus it is not accidental that there is no masculine counterpart to the word ‘feminism’. ‘Male chauvinism’, the nearest we have come to coining one, is more emotive than descriptive and so involves ambiguity; while ‘sexism’, even when it is given an exclusively masculine connotation, is still, formally, sexually neutral. ‘Feminism’, by contrast, unequivocally denotes the striving to raise women to an equality of rights and status with men. It has been suggested, it is true, that there were inchoate feminist movements or tendencies in the ancient Greek world, for example in the Classical Athens of Aristophanes and Plato . But feminism in the modern sense did not really emerge before the eighteenth century; and in Britain, for instance, it was only with the passage in 1975 of the Employment Protection, Equal Pay and Sex Discrimination Acts that women raised themselves on to an all but equal footing with their male fellows — at any rate in the technical, juridical sense. (shrink)

The relationship between the United Kingdom and the United States seems to embody most fully the type of the ‘special relationship’ today. It is a relationship founded ultimately on biological kinship, structured by mutual economic and strategic interests and cemented by a sense of political and ‘spiritual’ affinity. At least the broad contours of such contemporary ‘special relationships’ are sufficiently clear. This is far from being the case with those of the Archaic and Classical Greek world, for two main reasons. (...) First, and more decisively, our sources for the history of that world – literary, epigraphical, archaeological – are normally scrappy, discontinuous and variously slanted. Second, and only in part because of the nature of the evidence, the workings of all ancient Greek interstate relationships, whether ‘special’ or not, are in principle controversial. For in the absence of governments and parties in the modern sense it is frequently impossible to explain confidently a particular foreign policy decision taken by a Greek state. A fortiori it is in principle even more difficult to describe and account for ‘special’ relationships between states that apparently transcended purely immediate, local and narrowly self-interested considerations. (shrink)

As part of the Common Knowledge symposium “Antipolitics” — which concerns the present confrontation and confusion of democracy and populism — this essay begins from the observation that populism is a word of Latin, not Greek, derivation. The Roman populus did not have the independent democratic power of the Athenian demos, though both words can be translated as “people.” Whereas today, in representative democracies, the conflict of populism and democracy can and does do serious damage to the latter, under the (...) regime of ancient Greek direct-democracy populism was more a demon fantasy, conjured by its diehard, oligarchic opponents, such as Plato, than a real, viable alternative mode of doing democratic politics. Thus, ancient Greek political history has its limits as a guide through our present troubles. (shrink)

The Renaissance's 'Laughing Philosopher': ourown age's 'prophet of quark' : throughout modern philosophical traditions, Democritushas been a man little known beyond his labels. Yet if the image of the cheerful ironist understates his true seriousness, that of father of modern nuclear physics - though by no means entirely unfounded - loses sight of the man in the hyperbole. Flattering as it is, it fails to do justice either to the full range of Democritus' interests or to the astonishing originality of (...) his ideas as Paul Cartledge makes clear in this enthralling book. (shrink)

The European Legacy, Volume 17, Issue 5, Page 692-693, August 2012.

A highly stimulating introduction to the history of Ancient Greek civilization, from the first documented use of the Greek language in about 1400 BCE, through the glories of the Classical and Hellenistic periods, to the foundation of the Byzantine empire in about CE 330.

A highly stimulating Very Short Introduction to the history of Ancient Greek civilization, from the first documented use of the Greek language in about 1400 BCE, through the glories of the Classical and Hellenistic periods, to the foundation of the Byzantine empire in about CE 330.

This book is a translation into English of La religion grecque by Louise Bruit Zaidman and Pauline Schmitt Pantel, described by Dr Simon Price as 'an excellent book, by far the best introduction to the subject in any language'. It is the purpose of the book to consider how religious beliefs and cultic rituals were given expression in the world of the Greek citizen - the functions performed by the religious personnel, and the place that religion occupied in individual, social (...) and political life. The chapters cover first ritual and then myth, rooting the account in the practices of the classical city while also taking seriously the world of the imagination. For this edition the bibliography has been substantially revised to meet the needs of a mainly student, English-speaking readership. The book is enriched throughout by illustrations, and by quotations from original sources. (shrink)