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The authoress asks two questions. The first, is war really the best action of a polis how the introductory conversation of the 'Timaeus' (19b -c) suggests. The second, has been the Sokrates' desire to see his ideal polis in action fulfilled in the 'Timaeus-Critias' sequence. The approach to the problems seems to be found in the 'Laws', where these two questions are turned to this one: might war be the pattern for a lawgiver.
What makes a philosopher direct his attention to the word of politics? An event and moral evil with which ordinary people cannot cope and do not even know what to think about. This is the case of Plato, T. Hobbes, L. Strauss, K. Jaspers. It can also be a quest for reconciliation with reality which the philosopher finds unacceptable. This is the case of Aristotle, Hegel, M. Walzer and A. MacIntyre. In both cases the philosopher distances himself from the social order and current dynamics of the world power. He remains in the domain of concepts and theories and is able to pass from a pure knowledge about the world to practical conclusions. Philosopher himself does not act but he provides premises for decisions and political activity of authorities or citizens. Strauss witnessed the collapse of both totalitarian systems of XX century, which he conceived as consequences of errors of the whole post-Enlightenment modernity. Jaspers searched for political guilt in the past of Germany and in omissions of European nations after World War I. According to Arendt Europeans, and German in particular, suffered for both moral and intellectual decay of judgment (Urteilskraft). Walzer searches for reconciliation of the philosopher with the democracy, a reconciliation difficult for both parties. MacIntyre is quite a radical critic of capitalist modernity who searches for relatively gentle forms of therapy. How does he portrait the figure of philosopher who is critical to modernity? And what are his intellectual virtues? What remedies does he give to the dynamics of the contemporary social word of globalization? These questions the Author tries to answer by comparing MacIntyre's line of reasoning with those of the other authors mentioned above.
In today's world of little homelands and also of the global village which has been created by the mass media the question about the present day poleis arises. Poleis where citizens make decisions concerning their daily life of local, national communities and the future of whole civilization with the moral values as the inseparable element of it. Can the mass media domain be the poleis of today? Can the domain of public, face-to-face of communication used in the ancient Athens be replaced with the present day media debate, with interactivity being only a part of it? Is the present day world and its social, moral, cultural problems, denominational problems of national and global dimension objectively presented (represented) in the world of media - mediapolis? Or may it be only the sphere where instead of 'what is in the reality', 'what seems to be' is presented? The number of questions regarding the position of a human in the world of mediapolis is indefinite. The reflections below try to provide the answer to some of these questions.
Greek city-states formed a comprehensive social system with regard to the political and socio-economic aspects of their inhabitants. Polis, regarded as a political and religious group of people living in a particular area, had three basic components: the citizens, the political constitution and the territory. The citizens were involved in the construction of public buildings and in a number of other activities. This is probably why the role of communities, which directly defined the polis, was accentuated. At least in part egalitarian character of Greek society, dominated by Athenians, restricted the possibilities of portraying individuals. The tumultuous events of the Classical period spotlighted military commanders and politicians. This trend got stronger in the next centuries. While promoting equality, the poleis honoured beneficial acts and remarkable deeds of their citizens. Public places were filled with typified statues of “andres agathoi.” This statuary landscape of Greek cities, partially preserved in epigraphic finds, has almost disappeared. The importance of euergetism increased in the Late Classical period, becoming one of the main funding sources for the maintenance of public life. Individual citizens were rewarded with honorific inscriptions and were often granted other honours as well. The Hellenistic poleis – maintaining autonomy in the utmost sense – granted various honours and privileges to the members of royal dynasties and their close dignitaries. Particular emphasis was laid on military memorials, including equestrian statues, which became an integral part of the public monuments in antiquity.
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