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Indeed, the genre of the epitaphios logos as a whole was idealizing. Delivered annually by a prominent politician, these speeches linked the valor of those who had died in war that year to the ideals of Athens’s past (mythic and historical) and of its innate national 4 Of course, Aristophanes’ reference may not be to Pericles’ oration but to some other speech now lost; that would merely prove all the more the resonance of Thucydides’ Epitaphios with the political discourse of late fifth-century Athens.

While Thucydides’ history is resolutely unsexy, eros runs like a subterranean current beneath its description of political affairs: sometimes acknowledged, more often denied, eros binds citizens to their city and the demos to its demagogues. Pleasure, the modality of eros, is a powerful force behind political relations; indeed, in Thucydides’ synopsis of Athenian politics at the end of the fifth century, pleasure is the key term. 8). 10). The falling away from the Periclean ideal is represented as a different relation between the citizens and their leaders, a different sort of political pleasure.

33 Finally, my aim is not to take issue with the specific norms described by Dover and his followers: I provisionally accept, for example, a distinction between erastes and eromenos and the valorization of a sexually dominant masculinity, although I see these norms more as vital (and vulnerable) fictions than as social realities and hope in the end to complicate them. Instead, I am trying to advance from these studies of normativity and open them up by asking about the tension between social norms and their elaboration within the Athenian unconscious.

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