Robert Nisbet's The social philosophers: community and conflict in Western PDF

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Extra resources for The social philosophers: community and conflict in Western thought

Example text

Clearly, w hat A thens required, so far as the needs of war and dom estic solidarity were concerned, was a reconstruction far more basic th an Solon’s—which, after all, had not touched the underlying kinship structure of society. T h is was left for Cleisthenes, one of the most b rillia n t reform ers— revolutionists, we should say— in W estern history. It is unfo rtu n ate th at we know so little about this rem arkable m ind, its roots, its ways of detailed working, an d its effective contexts Suffice it to say that through w hatever means, through w hatever techniques of persuasion and force, Cleisthenes effected one of the most sweeping changes of a social system known to history.

T h e reason for the ease of this conquest is not far to seek. T h e peoples of Indochina knew no other organization than that of kinship— or of the tiny village based 5 Edward Jenks, L a w a n d P o l i t i c s in t h e M i d d l e A g e s (New York: Henry Holt and Company, 1898), pp. 306-7. See also Jenks’s more generalized S t a t e a n d t h e N a t i o n (New York: E. P. Dutton, 1919). No scholar, not even Sir Henry Maine or Sir Paul Vinogra­ dov, has shed more light on the historic conflict between war and kinship than has Edward Jenks.

For, after all, each tribal elder was himself patriarch of a family line, accustom ed to seeing family m atters dealt w ith w ithin the family or by negotiation am ong families. T h e sense of family, of family descent, and of the good or evil that could be p erpetuated in a given family line -was a powerful one among the Greeks. A good m an was, virtually by definition, a m an of good family. An evil m an was held to have acquired his evil from some cankering strain in his family heredity. O ne’s sole lasting, foreverineradicable identity came from his kinship line.

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