지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The classical Athenian women were not considered a legally competent, autonomous individual responsible for her own actions or capable of determining her own interests. A woman's life supervision by her kyrios summarizes her status in Athenian law. A woman's kyrios was responsible for her domicile, her maintenance, her upbringing as a child, and her general welfare. She was always the member of an oikos, and under the protection of whatever male was head of that oikos. Nevertheless, the two categories of women who enjoyed the special protection of the law were widows claimed to be pregnant and heiresses. The archon was protect them against any possible mistreatment by their kyrioi. He had the right summarily to impose fines up to a fixed limit on anyone who committed an offence against such people. He could cite the offenders before the court over which he presided. Further the protection a woman might have had against mistreatment by one kyrios by appealing tp another kyrios. For it seems that, although upon her marriage a woman passed into the kyrieia of her husband, the kyrios of her natal oikos still retained certain residual rights over her. A woman could appeal to her father against any possible mistreatment of her person or property by her husband. The kyrios of her natal oikos would deprive the husband of the enjoyment of his wife's dowry. Athenian political life excluded women from the secular offices and honours of the state. Athenian law legislated women's inability to act as independent agents in all matters subject to legal provisions from which legal consequences derived. Athene's democratic system allowed men to enter into a public life of the city from which women continued to be excluded. But in 451/0 B.C. a law proposed by Perikles excluded from citizenship anyone born of a foreign mother. It was reinstituted in 403/2 B.C. under the archonship of Euklides. The restriction of citizenship to those born of Athenian parents made the children of non-Athenian mothers into non-citizens. Because automatically excluding them from citizenship. After 451/0 B.C. and again after 403/2 B.C. which one could be a nothos by being born of a woman not herself an Athenian, an aste. Thus the citizen woman(aste) was necessary to distinguish the mother, or wife, or daughter of an Athenian citizen from other women(the wives of metics and foreigners, concubines, courtesans, female slaves). The Athenian woman(aste) was important to the state as the transmitters of citizenship, there can be no doubt that from the middle of the fifth century their status as Athenian born was of fundamental importance. For only Athenian born women could produce children who were citizens. The religion, which was closely related to the state, had great effect through the society in the classical Athens. Oikos and polis were linked together by a common thread of religious observance, and women participated fully in the rites that were performed on both these levels. Religion was the major sphere of public life in which women participated: the cult of the patron goddess of Athens(the goddess Athena), the Mysteries of Demeter and Kore at Eleusis, and the exclusively female celebration of the Thesmophoria. The role which they played in maintaining the cohesion and stability of the family made them indispensable co-operators in its ritual activities, and this role was carried through into the sacred practices that helped to bind the community together. Religion was the one area of public life in which women played an acknowledged part. Women were fundamental to the organization and structure of the polis. As a closed community bound together by ties of kinship and religion it most certainly included women. Rights of the religious were transmitted through women as well as through men. The maintenance of the Athenian polis as a closed community of citizens depended on rules and regulations which recognized women and which incorporated women in the official structures of the family and the state. In this sense they were without doubt integral members of the polis.
목차
Ⅰ. 머리말
Ⅱ. 법률적 지위
Ⅲ. 여성의 사회적 기능
Ⅳ. 맺음말
【Abstract】
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
Women's Space and Silenced Voices during the Cold War in Sylvia Plath's Poetry
영미문학페미니즘
2007 .01
-
A Study on Women`s Ways of Knowing
한국기독교신학논총
2003 .07
-
고전기 아테네 여성의 연극관람과 사회적 친교활동에 관한 담론
서양고전학연구
2015 .09
-
Korean Women at Work
Korea Journal
1984 .01
-
한국 근대 여성사 연구의 성과와 과제
여성과역사
2007 .01
-
《婦女雜誌》를 통해 본 20세기 초 중국여성― 사적 영역과 공적 영역 사이에서
중국소설논총
2014 .01
-
여성의 경험과 사회적 지위 : 서유럽 중세를 중심으로
역사교육
2008 .09
-
Present and Future Women's Lives and Those of Women Leaders in the Religious Area
Theology and The World
2009 .09
-
梁啓超와 『女子世界』 : 20세기초 중국에서의 민족주의와 페미니즘
중국근현대사연구
2003 .06
-
Women and the Legal System
Korea Journal
1980 .07
-
19세기 영국 여성의 시민권과 공동체의식
영어영문학
2012 .08
-
신여성과 패션 그리고 오스카 와일드의 미학론
19세기 영어권 문학
2018 .08
-
근대 중국 여성의 직업세계
동양사학연구
2006 .09
-
은유 표현을 통해 본 신여성의 사회적 위치
어문연구
2010 .01
-
"I am a Worker (ilggun)" : Farming Women's Identity and Their Work from Women's Life Histories in an Agricultural Area
THE REVIEW OF KOREAN STUDIES
2001 .12
-
Feminist Ideas of Intellectual Women of the Enlightenment Period and the New Women
THE REVIEW OF KOREAN STUDIES
2014 .06
-
한국의 근대성과 신여성의 병리
한국학(구 정신문화연구)
2002 .12
-
페레스트로이카 이후 러시아 페미니즘 운동의 성격에 관한 일 고찰 : ‘모성 성’의 이중성을 중심으로
역사학보
2007 .03
-
여성교육과 부부갈등의 관련양상 연구 -「유씨삼대록」을 중심으로-
인문논총
2011 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-014463148