Abstract
In the present essay we analyse the links between the emergence of new arms and forms of war, the phalanx and the triremes at sea, its economic base, and the emergence of democracy in classical Greece. We propose that the phalanx formation led to the development of particular values and ethics, which again were the necessary conditions for the emergence of democracy, a unique phenomenon. We then argue that seapower was a sufficient condition for the establishment and endurance of democracy, because it led to a community of economic interests, on which direct democracies like Ancient Athens, were based.
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Notes
- 1.
See John Keegan, Introduction to Victor Davis Hanson, The Western Way of War (Berkeley and Los Angeles: University of California Press, 2009) xii.
- 2.
The first indications that the phalanx formation could intercept a cavalry formation became obvious as early as 510 bc, before the Greek-Persian wars of 490–479 bc, when the Spartan phalanx intercepted the Thessalian cavalry by using special techniques (mainly by amplifying its flanks). See Alfred S. Bradford, Leonidas and the Kings of Sparta: Mightiest Warriors, Fairest Kingdom (Santa Barbara, California: ABC-CLIO, 2011) p. 69.
- 3.
There were a few exceptions like the mid-sixth century Athenian Peisistratos, who it seem based his power in part at least to the poorer mountain dwelling Athenians and also to mercenaries. The fact that ancient historians point this out demonstrates that in their eyes it was an exception.
- 4.
Aristotle, in a famous passage (Politics 1281b. 1–8) writes: “The many out of which none is great, may, when they assemble into a body, be better than the few, not each individually, but as a whole, like in the symposia that are organised by many together. As each of the many possesses an atom of virtue and knowledge, when they come together into a body, they become concerning ethics (morals) and thinking as one human, with many hands, many legs and many sensations”. We believe that there could not be a better description of the phalanx, although Aristotle uses the passage as a justification of democracy. This again, is supporting our analysis of the relation between the phalanx and democracy.
- 5.
Homonoia is usually being translated as concord, but Paul Cartledge in a personal communication suggested to us that a better translation could be “same-mindness” and unanimity, which is stronger than concord. Another major value was isonomia, which refers to political systems were means equality in front of the law exists, but not electoral rights, to vote and be elected.
- 6.
There existed two Athenians by the name of Antiphon. The first one is the so-called Antiphon the sophist, known to posterity as a discussant with Socrates, (Xenophon Memorabilia) the second one being one of the “ten Athenian orators” of the so-called Canon. See Tsatsos (1972). For analytical view of the implementation of a social contract in practise through the fiscal expansionary policy programs of Euboulos and Lykourgos during the second half of the fourth century in ancient Athens, see Kyriazis and Economou (2013b).
- 7.
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Antiphon “Peri Homonoias” (Ant. P.).
Aristotle “Politics” (Aristotle “Pol.).
Herodotus “Histories” (Her. Hist.).
Lysias “Speeches” (Lys. Sp.).
Thucidides “Historiai—Funeral Speech” (Thuc. F.).
Plato “Republic” (Pl. Rep.).
Plutarch “Moralia” (Plut. Mor.).
Xenophon “Hellenica” (Xen. Hel.).
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Kyriazis, N.C., Paparrigopoulos, X., Economou, EM.L. (2015). The Glue of Democracy: Economics, Warfare and Values in Classical Greece. In: Bitros, G., Kyriazis, N. (eds) Essays in Contemporary Economics. Springer, Cham. https://doi.org/10.1007/978-3-319-10043-2_12
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