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This paper examines certain aspects of the relationship between class structure and clientelistic politics by focusing on a specific case: that of modern Greece. In particular, by looking at the way in which functionalist sociology and anthropology, on the one hand, and certain brands of Marxism, on the other, deal with the problem of political clientelism (mainly in the Greek context but also more generally), an attempt will be made (a) to formulate some general metatheoretical[1] guidelines on the manner in which such a relationship should be conceptualised; and (b) to give a brief sketch of the way in which the class-clientelism relationship has changed with the historical development of Greek capitalism. [ABSTRACT FROM AUTHOR]

The `dark figure' of crime is a key aspect in understanding crime rates, as it constitutes an obstacle in validating the quantification of criminality. Theft, although it is significant in terms of perceived personal victimisation, may be trivial in terms of financial cost in many instances, and it is thought to have a big `dark figure'. The purpose of this research note is to provide some information about the police recording of theft, one of the factors that influence the construction of its `dark figure', in a prefecture in Greece. [ABSTRACT FROM AUTHOR]

Philosophies are really waking dreams, and their thought-forms are to be explained largely on the principles of dream interpretation. The article tries to show how the prevailing spirit of the age, the Zeitgeist, tends ever to run parallel in social and medical theory. Ancient Greece was not a country in the modern sense, it was a lot of little communities scattered about the eastern Mediterranean and united by trade, by racial kinship, by a common language and civilization. When Greece was at her best, she was not a political unity at all, political centralization first followed the need for repelling the Persians; later, under Alexander III, it signified nothing but the Greeks' loss of freedom. During the golden age of Greece, the unit of community life was the city-state or polis. The polis was the actual locality in which the Greek resided, worked, and spent his daily life, all citizens took part in the daily life of their town or district. The polis, in fact, had not yet become a metropolis.