The Roman Concept Of Pietas

Grabber: Background: Thesis: Rome's system of individual rights and responsibilities lead to a more successful and fair society than Athens’ through equal rights to citizenship, foreigners' inclusion into citizenship, and security from corruption. |||||||||||||||||||||||||| While Athens excludes many peoples from their rights to citizenship, Rome regards the issue with equality. In agreement, Document A relays that adult males are allowed to vote in both Athens and Rome, but Rome includes females, male and female children, and sons of freed slaves (Document A).

It is inferred that the parents should take care of their children and have their best interest at heart. This however, is not the case in Greek and Roman mythology. The killing of ones own children, or filicide, was not viewed as negative upon in their era. The contemporary times contrast with the ancient Greek and Roman’s because it was justified to use any means necessary to obtain a higher status. The Greeks and Romans valued keeping a high social reputation and having respect for those of great power. The motherly union between their children conflict with the reality that the father strives to retain or gain control. These circumstances cause a tense bond between the members of the family. The strained parent to child relationship in

Socrates accurately contests that this definition does not provide the true nature of piety or why pious acts are in fact considered pious. By challenging Euthyphro’s perception of piety, Socrates attempts to obtain an objectivist definition of what it truly means to be pious. Socrates’ queries provide powerful support for the notion that one’s judgements regarding value is a response to objectively existing values. That is, the pious leads the gods to love it or the morally just leads one to approve it. However, perhaps the reason the dialogue draws to an aporetic conclusion, is the fact that piety may not be defined objectively. Pious acts may be considered immeasurable as they are based upon subjective individual values. Thus, the meaning of piety can differ as a result of one’s individual views and values. As one’s definition of piety may contradict another’s, acts may be regarded as both pious and impious simultaneously. Additionally, one’s own definition of what is considered pious may shift overtime, due to experience or greater understanding of a situation resulting in further discord between piety and impiety. However, whilst this Socratic dialogue does not result in a concise definition of what it means to be pious, it does indirectly enhance one’s understanding of piety by encouraging one to evaluate what the pious is

Socrates was put to death in Athens for subverting the youth of the city. He was indicted by Meletus and awaiting his trail on the porch of the King of Archon when he met Euthyphro. It was at this point he engaged in a debate about piety. In this paper, I will examine that debate and present my own conclusion about its purpose as well as my own definition of piety.

The old Greek and Roman realms are two cases of where insubordinate activities now give a premise to advanced law. From the Greeks, we have come to know the narrative of Socrates by Plato, and the Roman age was the season of St. Perpetua, an early Christian lady. The destiny of those people is comparable – a capital punishment passed on by the general public they lived in. In spite of the fact that the closure of their lives is comparable, the distinctions that lie in the reasoning of their demise are more unpredictable, with key variables influencing their individual pre-predetermined future. In this, we will see, these elements influence their connections to the states and time periods in which they existed.

In the ancient Roman world, religion played the most important role in everyday life, as well as in matters of the state. The Romans looked to the gods for political stability and for control of the unexplainable and natural phenomenon. The gods were believed to control all aspects of Roman life, and for that reason, a great deal of importance was placed in the appropriate worship of the gods. Women played an extremely influential role in ancient Roman religion. Not only did they participate in religious rituals, but some even held religious positions as Vestal Virgins.

Among the virtues, Cicero grants precedence to the fellowship of men and deems justice “the most illustrious of the virtues, on account of which men are called ‘good’” (9). Consequently, Cicero enumerates in detail the ways in which one can exemplify this virtue, so as to be considered a good man. The duties of justice concern themselves “with preserving fellowship among men, with assigning to each his own, and with faithfulness to agreements one has made” (7). For the political man, maintaining community among citizens is the foremost duty of justice. As to the subliminal caveat for the populace, which allows one to determine the justness of a man, Cicero posits, “on the question of keeping faith, you must always think of what you meant, not of what you said” (18). Furthermore, of injustice, Cicero asserts, “nothing deserves punishment more than that of men who, just at the time when they are most betraying trust, act in such a way that they might appear to be good men” (19). This interpolation, as Cicero completes the doctrine concerning justice, portends the purpose of his third virtue.

The religious and moral reforms that Augustus established used ideas such as making family and family honour the centre of life, promoting a return to the earlier ‘golden’ days of Rome,

In the Republic of Plato, the philosopher Socrates lays out his notion of the good, and draws the conclusion that virtue must be attained before one can be good. For Socrates there are two kinds of virtue; collective and individual. Collective virtue is virtue as whole, or the virtues of the city. Individual virtue pertains to the individual himself, and concerns the acts that the individual does, and concerns the individual’s soul. For Socrates, the relationship between individual and collective virtue is that they are the same, as the virtues of the collective parallel those of the Individual. This conclusion can be reached as both the city and the soul deal with the four main virtues of wisdom, courage, moderation, and justice.

Throughout history, the value and expectations of women have constantly changed. The Roman empire, which began during the first century B.C.E., possessed a patriarchal framework of society that created many expectations for the women of Rome by men. Roman men dictated the expectations of women’s behavior. During the course of the Roman empire, the behavior of women was catered towards the interests of men due to the intense expectations that were pressed upon women by men.

The ethos of the Roman nobility at the time of the second century BCE was driven by ambitious military and political careers. These where brought about by a rigorous set of ideals which were built upon Rome’s cultural foundations. “The four terms that ascribe such a rigorous set of ideals are gloria, nobilitas, virtus and auctoritas ”.

Romans sacrificed or offered gifts to gods, heroes and the dead to request assistance. There were six categories that they sacrificed for based on motives, “fulfillment of a vow, thank offering, offerings made in the expectation of favours, sacrifices made at the instigation of the gods, sacrifices as a result of divination and anniversary dedications.” (Adkins)

The concept of living “the good life” means something different for everyone. There is a general understanding that living “the good life” is associated with unyielding happiness and lasting satisfaction. The exact meaning of this desired life was pondered by thinkers and philosophers for hundreds of years. They constructed principals of behavior, thought, and obligation that would categorize a person as “good”. Although some of these ancient philosophies about “the good life” had overlapping ideas, their concepts varied widely. This contrast of ideas can be examined through two major characters in two famous works: Aeneas in “The Aeneid” and Socrates in “The Apology”. Aeneas exemplifies the philosophy that the direct route to “the good life" is through faith, trust in the Gods, and family, while Socrates in “The Apology” emphasizes free will, and vast knowledge of life.

The Roman concept of duty was central to nearly everything they did and was tied closely to their belief in the gods. This was especially true for Aeneas; his sense of duty drove his entire journey. The Roman concept of duty essentially included loyalty to one’s family and to the gods, which ultimately becomes one’s duty to his fate.

The next aspect of romanitas is known as dignitas, where one shows dignity towards one another that can be inherited from family or ancestors. In the Roman culture, having the characteristic of dignity was shown to be composed in a crucial manner that gave oneself a sense of pride. Having dignity in a culture is important because everyone should be worthy enough to have respect towards someone else. The subject of dignity is looked upon as someone who has a sense of self-esteem. From history, it has been shown that if our society does not take the correct actions to recognize everyone’s identity, our work environment, personal space, and between countries will persist in abundance. Within The Aeneid, Aeneas presents dignitas among his people by pointing out his son, Ascanius, as the future king. In regards to this