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Also, in Athens, there came out adequate resources and leisure time to create the literature and artistic works which provide classical Greece much of its enduring interest. But in the means by which they attained domestic stability, Athens and Sparta greatly differed. In the book of Aristotle entitled Politics, “When a city contains many men who are excluded from political life and are poor, inevitably that city is full of enemies” (Grote 2001, 88). Lucidly recognizing a concept if this kind, Sparta formally acknowledged as adversaries her own prohibited and impoverished Greek population, or also known as the ‘helots’; an official declaration of war directed against them was released yearly by the Spartan regime.
On the contrary, Athens managed with the danger of internal hostility through involving the poor in public and political life. There came out a constitution renowned for habitual kindness (Pomeroy 1999). The evolution of the Greek polis, whether Spartan military oligarchy or Athenian democracy, permitted citizens to partake in public and political issues; this model of the ‘rule by the people’, primarily espoused in Athens, provided the citizens a sense of liberty and freedom. Greeks made us of the term ‘polis’ to every state, despite of their political divisions, for the reason that each was a community or also referred to as in Greek a ‘koinonia’ (Pomeroy 1999).
After the early archaic period, the notion of the polis started to evolve. The parameter of power altered, together with the privileges and obligations of the people. The Greeks situated the center of authority and power in the polis. Policy was settled on in open debates. In order to operate, the society required “a sense of community and a genuine willingness on the part of its members to live according to certain traditional rules…
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