- The Oxford Handbook of Citizenship
- List of Abbreviations
- List of Contributors
- Introduction: Citizenship—<i>Quo Vadis</i>?
- Revisiting the Classical Ideal of Citizenship
- Re-Scaling the Geography of Citizenship
- Political Membership and Democratic Boundaries
- Liberal and Republican Conceptions of Citizenship
- Citizenship and Nationhood
- The History of Racialized Citizenship
- Feminist, Sexual, and Queer Citizenship
- Postcolonial Citizenship
- Economic Theories of Citizenship Ascension
- Comparing Citizenship Regimes
- Citizenship and Human Rights
- Citizenship and Cultural Diversity
- Citizenship and the Franchise
- Status Non-Citizens
- Citizenship in Immigration States
- Citizenship and State Transition
- Citizenship in Non-Western Contexts
- Indigenous Citizenship in Settler States
- Secular and Religious Citizenship
- Performative Citizenship
- Does Citizenship Matter?
- The Place of Territory in Citizenship
- Diasporas and Transnational Citizenship
- Fragmentation of Citizenship Governance
- Multiple Citizenship
- Multilevel Citizenship
- Supranational Citizenship
- Cosmopolitan Citizenship
- On Refugeehood and Citizenship
- Statelessness, ‘In-Between’ Statuses, and Precarious Citizenship
- Citizenship and Technology
- Citizenship For Sale?
- Citizenship and Membership Duties Toward Quasi-Citizens
- Inclusive Citizenship Beyond the Capacity Contract
Abstract and Keywords
Building on Pocock’s influential account, this essay investigates Greek and Roman citizenship as a resource for the critical analysis of contemporary theory and ideology – in particular, the models of citizenship based on “neo-Roman” and liberal democratic ideals. On the one hand, a reconsideration of Roman theory and practice reveals the undesirable features fossilized in the Roman and “neo-Roman” tradition. The rule of law disguised the workings of unaccountable elite power; non-domination was idealized only because domination was so pervasive, beginning with the freedom/slavery dichotomy; and citizenship was often nothing more than a civil religion. Conversely, re-examining classical Greek theory and practice enables us to grasp the ethical and dialogical possibilities of citizenship that our liberal democratic models typically neglect. Hence, instead of limiting themselves to advising statesmen in specific times and places, political theorists should think more freely and broadly about our highest aspirations as citizens.
Political Science, University of Toronto
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