From antiquity to the present, the ancient city of Sparta has been seen as a model either of discipline, obedience, and virtue or of totalitarianism, conformity, and tyranny. But virtually all observers, regardless of their image of the city, have agreed that the government-run educational system, or agoge, formed the cornerstone of the distinctive Spartan way of life. The Gymnasium of Virtue is the first book devoted exclusively to the study of education in ancient Sparta, covering the period from the sixth century B.C. to the fourth century A.D. In placing the agoge in its proper historical and cultural context, Nigel Kennell refutes the popular notion that classical Spartan education was a conservative amalgam of "primitive" customs not found elsewhere in Greece. He argues instead that later political and cultural movements made the system appear to be more distinctive than it actually had been, as a means of asserting Sparta's claim to be a unique society. Using epigraphical, literary, and archaeological evidence, Kennell describes the development of all aspects of Spartan education, including the age-grade system and the physical contests that were integral to the system, among them the notorious endurance contest, at which naked boys were flogged in public. He shows that Spartan education reached its apogee in the early Roman Empire, when Spartans sought to distinguish themselves from other Greeks. Specifically, Kennell attributes many of the changes instituted in the later period to one person - the philosopher Sphaerus the Borysthenite, who was an adviser to the revolutionary king Cleomenes III in the third century B.C.

Spartans: A New History chronicles the complete history of ancient Sparta from its origins to the end of antiquity. Helps bridge the gap between the common conceptions of Sparta and what specialists believe and dispute about Spartan history Applies new techniques, perspectives, and archaeological evidence to the question of what it was to be a Spartan Takes into account new specialist scholarship and research published in Greek, which is not readily available elsewhere Places Spartan society into its wider Greek context

Discusses the people, places and events found in over 2,000 years of Greek civilization.

Jean Ducat is the leading French authority on classical Sparta. Here is what is likely to be seen as his magnum opus. Ducat systematically collects, translates and evaluates the sources - famous and obscure alike - for Spartan education. He deploys his familiar combination of good judgement and uncompromising recognition of the limits to our knowledge, while drawing at times on aspects of French structuralism. This book is likely to become the definitive reference on its subject, while also informing and provoking the future work of others. Sparta was admitted by Greeks generally, even by its Athenian enemies, to be the School of Hellas. Ducat's work is thus a major contribution to our understanding of Greek ideas, and indeed to the history of education.

In the first part about the specific Stoic doctrine on moral progress (prokop ) attention is first given to the subtle view developed by the early Stoics, who categorically denied the existence of any mean between vice and virtue, and yet succeeded in giving moral progress a logical and meaningful place within their ethical thinking. Subsequently, the position of later Stoics (Panaetius, Hecato, Posidonius, Seneca, Musonius Rufus, Epictetus and Marcus Aurelius) is examined. Most of them appear to adopt a basically 'orthodox' view, although each one of them lays his own accents and deals with Chrysippus' tenets from his own personal perspective. Occasionally, the 'heterodox' position of Aristo of Chios proves to have remained influential too. The second part of the study deals with the polemical reception of the Stoic doctrine of moral progress in (Middle-)Platonism. The first author who is discussed is Philo of Alexandria. Philo deals with the Stoic doctrine in a very ideosyncratical way. He never explicitly attacked the Stoic view on moral progress, although it is clear from various passages in his work that he favoured the Platonic-Peripatetic position rather than the Stoic one. Next, Plutarch's position is examined, through a detailed analysis of his treatise 'De profectibus in virtute'. Finally, attention is given to two school handbooks dating from the period of Middle-Platonism (Alcinous and Apuleius). In both of them, the Stoic doctrine is rejected without many arguments, which shows that a correct (and anti-Stoic) conception of moral progress was regarded in Platonic circles as a basic knowledge for beginning students.The whole discussion is placed into a broader philosophical-historical perspective by the introduction (on the philosophical tradition before the Stoa) and the epilogue (about later discussions in Neo-Platonism and early Christianity).

Philosophy at the Gymnasium returns Greek moral philosophy to its original context—the gyms of Athens—to understand how training for the body sparked training for the mind. The result is an engaging inroad to Greek thought that wrestles with big questions about life, happiness, and education, while providing fresh perspectives on standing scholarly debates. In Philosophy at the Gymnasium, Erik Kenyon reveals the egalitarian spirit of the ancient gym, in which clothes—and with them, social markers—are shed at the door, leaving individuals to compete based on their physical and intellectual merits alone. The work opens with Socratic dialogues set in gyms that call for reform in character education. It explores Plato's moral and political philosophy through the lens of mental and civic health. And it holds up Olympic victors as Aristotle's model for the life of happiness through training.

This book examines the relationship between athletics and philosophy in ancient Greece and Rome focused on the connection between athleticism and virtue. It begins by observing that the link between athleticism and virtue is older than sport, reaching back to the athletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of athletics and the Olympic Games in transforming the idea of aristocracy as something acquired by birth to something that can be trained. This idea of training virtue through the techniques and practice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman spectacles such as chariot racing and gladiator games are studied in light of the philosophy of Lucretius, Seneca, and Marcus Aurelius. The concluding chapter connects the book’s ancient observations with contemporary issues such as the use of athletes as role models, the relationship between money and corruption, the relative worth of participation and spectatorship, and the role of females in sport. The author argues that there is a strong link between sport and philosophy in the ancient world, calling them offspring of common parents: concern about virtue and the spirit of free enquiry. This book was previously published as a special issue of the Ethics and Sport.