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Chapter 16 of The Cambridge Companion to Sappho investigates how the poetry of Sappho came to the world of the Alexandrian Museum, placing her transmission scholarly schematisation of the Greek literary heritage that took place within that period.
In Laws 3.680b–c the Athenian Stranger's positive evaluation of the Cyclopean ‘way of life’ (Od. 9.112–15) is deeply indebted to Antisthenes’ interpretatio Homerica of the Cyclopes as ‘just’ insofar they do not have the need of written law. Antisthenes’ equation of ‘need of law’ with ‘need of written law’ is then contextualized within the unresolved tension, in the legislative project of the Laws, between oral dissemination (‘proems’ to the laws) and the potentially coercive power of the written text. Finally, Megillus’ inept reply to the Homeric quotation by the Athenian Stranger allows us to gain a more nuanced view of the ‘readerly’ dynamics enacted by the internal audience of the Laws.
In the Laws, Plato theorizes citizenship as simultaneously a political, ethical, and aesthetic practice. His reflection on citizenship finds its roots in a descriptive psychology of human experience, with sentience and, above all, volition seen as the primary targets of a lifelong training in the values of citizenship. In the city of Magnesia described in the Laws erôs for civic virtue is presented as a motivational resource not only within the reach of the 'ordinary' citizen, but also factored by default into its educational system. Supporting a vision of 'perfect citizenship' based on an internalized obedience to the laws, and persuading the entire polity to consent willingly to it, requires an ideology that must be rhetorically all-inclusive. In this city 'ordinary' citizenship itself will be troped as a performative action: Magnesia's choral performances become a fundamental channel for shaping, feeling and communicating a strong sense of civic identity and unity.