View source for Oikos

{{Short description|Ancient Greek word for the family unit}}
{{Other uses}}
{{Italic title}}
'''''Oikos''''' ([[Ancient Greek]]: {{lang|grc|οἶκος}} (pronunciation oi•kos {{efn|This is an approximation of the pronunciation: see [[Ancient Greek phonology#Diphthongs|Ancient Greek diphthongs]].  (For Attic Greek, spelling is a reliable guide: see [[Ancient Greek phonology#Evidence from spelling]].)}}; plural: {{lang|grc|οἶκοι}}) was, in [[Ancient Greece]],  two related but distinct concepts: the family and the family's house.{{efn|The term itself has since been applied to social units of other cultures and times; it [[#Modern sociology|continues in contemporary use]].}}  Its meaning shifted even within texts.<ref
name=               "  Davies"  >
{{cite             book
| editor1-last=         Lewis
| editor1-link=         David Malcolm Lewis
| editor2-last=         Boardman
| editor2-link=         John Boardman (art historian)
| editor3-last=         Davies
| display-editors=      3
| editor4-last=         Ostwald
| editor4-link=         Martin Ostwald
| editor1-first=        D.M.
| editor2-first=        John
| editor3-first=        J.K.
| editor4-first=        M.
| title=                The Cambridge Ancient History Volume V: The Fifth Century B.C.
| publisher=            Cambridge University Press
| publication-place=    Cambridge
| publication-date=     2008
| orig-date=            orig. 1992, in {{ section link |The Cambridge Ancient History|Second series}}
| edition=              Note'' the publisher describes the new ''series'' (1970–2005) - and each volume within it -  as '' 2nd.
| url=                  https://www.scribd.com/document/91637613/Cambridge-Ancient-History-Volume-05-the-Fifth-Century-BC
| access-date=          11 October 2023
| via=                  Scribd
| chapter=              Society and Economy
| author-last=          Davies
| author-link=          John K. Davies (historian)
| author-first=         J.K.
| page=                 290
| isbn=                 978-0-521-23347-7
}}</ref>
The ''oikos'' was the basic unit of society in most Greek city-states.  For regular [[Attic_Greek|Attic]] usage within the context of families, the ''oikos'' referred to a line of descent from father to son from generation to generation.<ref>
{{cite          journal
| last=                 MacDowell
| author-link=          Douglas MacDowell
| first=                D.M.
| title=                The ''Oikos'' in Athenian Law
| page=                15
| work=                [[Classical Association#Publications|Classical Quarterly]]
| volume=               39
| issue=                1
| year=                 1989
| doi=                  10.1017/S0009838800040453
}}</ref>  Alternatively, as [[Aristotle]] used it in his ''[[Politics (Aristotle)|Politics]]'', the term was sometimes used to refer to everybody living in a given house. Thus, the head of the ''oikos'', along with his immediate family and his slaves, would all be encompassed.<ref
name=               "  Cox"  >{{Anchor| (Cox, 1998) }}
{{cite              book
| author1-last=         Cox
| author1-first=        Cheryl Anne
| title=                Household Interests: Property, Marriage Strategies, and Family Dynamics in ancient Athens
| url=                  https://press.princeton.edu/books/paperback/9780691602042/household-interests
| publication-date=     14 July 2014
| orig-date=            orig.1998
| publisher=            Princeton University Press
| series=               Princeton Legacy Library
| isbn=                 9780691602042
| page=                 190
}}</ref>
Large ''oikoi'' also had farms that were usually tended by the slaves, which were also the basic agricultural unit of the [[Economy of ancient Greece|ancient Greek economy]].
==House==
Traditional interpretations of the layout of the ''oikos'' in Classical Athens have divided into men's and women's spaces, with an area known as the ''[[gynaeceum|gynaikon]]'' or ''gynaikonitis'' associated with women's activities such as cooking and textiles work,<ref>
{{cite          journal
| last=                 Morris
| author-link=          Ian Morris (historian)
| first=                Ian
| title=                Archaeology and Gender Ideologies in Early Archaic Greece
| journal=            [[Transactions of the American Philological Association]]
| volume=               129
| year=                 1999
| page=                306
}}</ref> and an area restricted to men called the ''[[Andron (architecture)|andron]]''.<ref>
{{cite          journal
| last=                 Nevett
| author1-link=         Lisa Nevett
| first=                Lisa
| title=                Gender Relations in the Classical Greek Household: the Archaeological Evidence
| journal=              The Annual of the British School at Athens
| volume=               90
| year=                 1995
| page=                363
| doi=                  10.1017/s0068245400016257
| doi-access=           free
}}</ref>  In Lysias's speech ''[[On the Murder of Eratosthenes]]'', the women's rooms were said to be situated above the men's quarters,<ref
name=              "  Lysias"  >{{Anchor| (Lysias) }}
[[Lysias]],
[http://www.perseus.tufts.edu/hopper/text?doc=Lys+1.9&fromdoc=Perseus%3Atext%3A1999.01.0212     I.9]
</ref> while in Xenophon the women's and men's quarters are next to one another.<ref>[[Xenophon]], ''[[Oeconomicus|Oeconomicos]]'' (''Oeconomus''),
[http://www.perseus.tufts.edu/hopper/text?doc=Xen.+Ec.+9.5&fromdoc=Perseus%3Atext%3A1999.01.0212    9.5]
</ref>
More recent scholarship from historians such as [[Lisa Nevett]] and [[Lin Foxhall]] has argued for a more flexible approach to household space, with rooms not simply having a single fixed function,<ref name="Foxhall 233 to 235">
{{cite          journal
| last=                 Foxhall
| author-link=          Lin Foxhall
| first=                Lin
| pages=                233–235
| journal=              British School at Athens Studies
| volume=               15
| title=                House Clearing: Unpacking the 'kitchen' in Classical Greece
| year=                 2007
}}</ref> and gendering of space not being as simple as some rooms being for men and others for women. It has been argued that instead of dividing the household space into "male" and "female" areas, it is more accurate to look at areas as being private or public. In this model, access to the private areas was restricted to the family, while public areas accommodated visitors.<ref>
{{cite          journal
| last=                 Morris
| author-link=          Ian Morris (historian)
| first=                Ian
| title=                Archaeology and Gender Ideologies in Early Archaic Greece
| journal=            [[Transactions of the American Philological Association]]
| volume=               129
| year=                 1999
| page=                307
}}</ref>
[[File:Ancient Olynthos Chalkidiki - Greece - 048.jpg|thumb|Part of the excavation at Olynthos.  The grid layout, with regularly sized rectangular houses, can be seen.]]
In [[Olynthos]] and [[Halieis]], street plans in the classical city were rectilinear, and thus houses were of regular shapes and sizes.  By contrast, in Athens houses appear to have varied much more in size and shape.  In the classical period, houses excavated from Olynthos were "invariably" organised around a [[colonnade]]d courtyard.  Likewise, of the houses excavated at Halieis in the [[Argolid]], most of the houses seem to have had a single entrance which gave access to a court, and Nevett also cites three buildings excavated on [[Thasos]] as being similarly arranged around a courtyard. Only a minority of the houses had surviving evidence of staircases, demonstrating that they definitely had upper storeys, while for the remainder of Olynthian houses the evidence is inconclusive. ''[[On the Murder of Eratosthenes]]'' demonstrates that at least some Athenian houses also had an upper storey. Entranceways at Olynthos were designed for privacy, preventing passers-by from seeing inside the house.<ref>
{{cite          journal
| last=                 Nevett
| author1-link=         Lisa Nevett
| first=                Lisa
| title=                Gender Relations in the Classical Greek Household: the Archaeological Evidence
| journal=              The Annual of the British School at Athens
| volume=               90
| year=                 1995
| pages=                367-368; 374-376
| doi=                  10.1017/s0068245400016257
| doi-access=           free
}}</ref>
Historians have identified a "hearth-room" in ancient Greek houses as a centre of female activity; however, Foxhall has argued that Greek houses often had no permanent kitchens.  For example, a house in Attica known as the Vari House had multiple possible places which may have been used for cooking, but no fixed fireplace, and no one place was used for the entire lifetime of the house.<ref name="Foxhall 233 to 235"/>  Nevett points out that houses frequently had a "complex pattern of spatial usage", with rooms being used for multiple purposes.<ref>
{{cite          journal
| last=                 Nevett
| author1-link=         Lisa Nevett
| first=                Lisa
| title=                Gender Relations in the Classical Greek Household: the Archaeological Evidence
| journal=              The Annual of the British School at Athens
| volume=               90
| year=                 1995
| pages=                364
| doi=                  10.1017/s0068245400016257
| doi-access=           free
}}</ref>
==Family==
===Men===
A man was the head (''[[kurios|kyrios]]'', {{lang|grc|κύριος}}) of the household.  The ''kyrios'' was responsible for representing the interests of his ''oikos'' to the wider [[polis]] and providing legal protection to the women and minors with whom he shared his household.  Initially the ''kyrios'' of an ''oikos'' was the husband and father of offspring, but when any legitimate sons reached adulthood, the role of ''kyrios'' was transferred from the father to next male generation in many instances. When a son was given his portion of the inheritance, either before or after his father had died, he was said to have formed a new ''oikos''.  Therefore, new ''oikoi'' were formed every generation and would continue to be perpetuated through marriage and childbirth.<ref
name=               "  Parker"  >
{{cite             book
| last=                 Parker
| author-link=          Robert Parker (historian)
| first=                R
| title=                Polytheism and Society at Athens
| location=             Oxford
| year=                 2007
| publisher=            Oxford University Press
| isbn=                 9780199216116
| url=                  https://global.oup.com/academic/product/polytheism-and-society-at-athens-9780199216116?cc=gb&lang=en&
| page=
}}</ref>{{rp|style=AMA| p= }}
The relationship between father and son was bound intrinsically to the transfer of family property: a legitimate son could expect to inherit the property of his father and, in return, was legally obligated to provide for his father in his old age.<ref
name=               "  Rubinstein"  >
''See''
{{cite             book
| last=                 Rubinstein
| author-link=          Lene Rubinstein
| first=                Lene
| title=                Adoption in IV. Century Athens
| location=             Copenhagen
| year=                 1993
| publisher=            University of Copenhagen (Museum Tusculanum)
| isbn=                 87-7289-204-8
| series=               Opuscula Graecolatina
| ISSN=                 0107-8089
| url=                  https://pure.royalholloway.ac.uk/en/publications/adoption-in-iv-century-athens
| page=
}}</ref>  If a son failed to care for his parents he could be prosecuted and a conviction would result in the loss of his citizen rights.<ref
name=               "  Todd"  >
{{cite             book
| last=                 Todd
| first=                S.C.
| title=                The Shape of Athenian Law
| location=             Oxford
| year=                 1995
| publisher=            Clarendon Press
| isbn=                 9780198150237
| url=                  https://global.oup.com/academic/product/the-shape-of-athenian-law-9780198150237?cc=gb&lang=en
| page=
}}</ref>  However, sons were not compelled to maintain their fathers in their old age if they had not provided them with a skill.<ref name="  Foxhall,28">
{{cite          journal
| last=                 Foxhall
| author-link=          Lin Foxhall
| first=                Lin
| title=                Household, Gender, and Property in Classical Athens
| work=                [[Classical Association#Publications|Classical Quarterly]]
| year=                 1989
| volume=               39
| page=                28
| doi=                  10.1017/s0009838800040465
}}</ref>  Furthermore, the heir to an inheritance would also be required to perform burial rites at the deceased's funeral and continue to provide annual commemorative rites.  This would have been an extremely important consideration for the Athenians, who were notoriously pious.<ref name= Parker />
===Women===
{{See also|Women in Classical Athens|Women in Ancient Sparta}}
[[File:Woman spinning MAR Palermo NI2149.jpg|thumb|left|upright|A woman spinning. Image on an Attic red-figure lekythos, c.480–470 BC. Now in the "Antonio Salinas" Regional Archaeological Museum of Palermo]]
Although men were part of both the polis and ''oikos'', women had a role only in the ''oikos''. In Athens, women of [[citizen]] status did not have many of the rights citizen men had. They had no political rights and could take no part in [[government]]. They could conduct only limited business and hold and inherit limited property. All business was conducted on a woman's behalf by her husband or father.
Athenian inheritance laws prioritised men over equally closely related women, and daughters in the absence of sons did not inherit at all, but came along with the estate as {{lang|grc-Latn|[[epikleros|epikleroi]]}}.<ref
name=               "  Schaps"  >
{{cite          journal
| last=                 Schaps
| first=                D.M.
| title=                Women in Greek Inheritance Law
| year=                 1975
| work=                [[Classical Association#Publications|Classical Quarterly]]
| volume=               25
| issue=                1
| page=                 54
| doi=                  10.1017/S0009838800032894
}}</ref>
Instead of automatic inheritance rights, daughters were given dowries to support.<ref>
{{cite          journal
| last=                 Foxhall
| author-link=          Lin Foxhall
| first=                Lin
| title=                Household, Gender, and Property in Classical Athens
| work=                [[Classical Association#Publications|Classical Quarterly]]
| year=                 1989
| volume=               39
| page=                32
| doi=                  10.1017/s0009838800040465
}}</ref>  As late as the fourth century, Athenian inheritance law forbade the disposal of property by testament away from legitimate children.<ref name="  Foxhall,28"/>
At [[Sparta]] women were able to own and inherit property.<ref
name=              "  Aristotle"  >
[[Aristotle]], ''[[Politics (Aristotle)|Politics]]'', [[s:Politics (Aristotle)/Book 2#CHAPTER IX|2.9.1269b12–1270a34]]
</ref>  Marriage was arranged for a woman by her father or male guardian. In the home women were kept segregated in their own quarters, called ''gynaikonitis'', and were virtually unseen.<ref
name=               "  Golden"  >
{{cite             book
| last=                 Golden
| author-link=          Mark Golden
| first=                Mark
| title=                Children and Childhood in Classical Athens
| location=             Baltimore & London
| year=                 1993
| publisher=            Johns Hopkins University Press
| isbn=                 9780801846007
| page=                 122
}}</ref>  They were responsible only for their ''oikos'', which included providing for [[Slavery in ancient Greece|slaves]] and children, caring for the sick, and cooking, cleaning and making clothes.<ref
name=               "  Gould"  >
{{cite          journal
| last=                 Gould
| author-link=          John Gould (classicist)
| first=                John
| year=                 1980
| title=                Law, Custom and Myth: Aspects of the Social Position of Women in Classical Athens
| journal=           [[The Journal of Hellenic Studies|Journal of Hellenic Studies]]
| volume=               100
| doi=                  10.2307/630731
| jstor=                630731
| page=                 51
| doi-access=           free
}}</ref><ref>[[Xenophon]], ''[[Oeconomicus|Oeconomicos]]'' (''Oeconomus''), [http://www.perseus.tufts.edu/hopper/text?doc=Xen.+Ec.+7&fromdoc=Perseus%3Atext%3A1999.01.0212      7.35&ndash;7]
</ref>  Much of this work, at least in wealthy families, would have been done by slaves, with the Athenian women largely taking a supervisory role.
Women rarely left the house, and even then would be accompanied by female slaves. Women did go shopping and to the wells to fetch water, but this was done mainly by slaves and by poorer women without slaves. Older women and widows had more freedom, as did Spartan wives. Wives in Sparta were permitted to drink alcohol, an act forbidden in most other city-states, and exercise more authority in the oikos; however, this standard was rarely observed as evidenced in the literature of the time. Poorer women undertook work, including selling goods in the market, spinning, making bread, agricultural laboring, acting as wet nurses or working alongside their husbands. It was not possible in such households to segregate men from women. Poorer widows often had to work, if they had no means of financial support.
Within religion women did play an important role, such as a dominant role at funerals, weddings, and a large number of public festivals. There were many priestesses, and women also had their own festivals. At some festivals, though, it is believed that women were not present; nor may they have attended associated performances at theaters.
===Children===
{{ More citations needed | ''Children'' section | date= October 2023
<!----  Very likely sources cited in earlier sections also support this one?
- but citations are needed here.  ---->
|  find= none }}
[[File:Yo-yo player Antikensammlung Berlin F2549.jpg|thumb|left|A boy plays with a [[yo-yo]] in this image from an Attic red-figure [[kylix]]]]
[[Childbirth]] took place at home, with all the women of the household in attendance. A female midwife (''maia'',<ref
name=               "  Runes"  >
{{Cite             book
| editor-last1=         Runes
| editor-first1=        Dagobert D.
| editor-link1=         Dagobert D. Runes
| contribution=         Maieutic
| title=                The Dictionary of Philosophy
| publication-place=    New York
| publisher=            Philosophical Library
| publication-date=     n.d.
| url=                  https://babel.hathitrust.org/cgi/pt?id=mdp.39015029913673
| access-date=          10 Oct 2023
| via=                  HathiTrust
| page=                 186
}}</ref> μαῖα) may have been present, and a male [[Physician|doctor]] called in if complications arose, but virtually no information on midwifery exists. Childbirth was regarded as polluting so was not allowed to take place on sacred ground. At birth the guardian (usually the father) had to decide whether to keep the child or expose it. If it was kept a purification ceremony took place on the fifth or seventh day after birth.
It was the mother's duty to [[breast-feed]] her children, but [[wet nurse]]s were employed, and pottery feeding bottles are also known. There is evidence from vase paintings for [[Bassinet|cradles]] of [[wickerwork]] or wood. From the 4th century BC children appear much more in artistic representations. Children played a number of games, and evidence of toys comes from literature, vase paintings and surviving examples of the actual toys. It was customary at various festivals to give children toys. When girls were about to marry and when boys reached adolescence, it was customary for them to dedicate their playthings to deities.
Male children were favored for many reasons. They perpetuated the family and family cult, cared for parents in old age and arranged a proper [[funeral]] for deceased parents. In addition, sons could inherit their mothers' dowry. Boys were raised in the female quarters until about the age of six, when they were educated in schools, but girls remained under the close supervision of their mothers until they married. They rarely went out of the women's section of the house and were taught domestic skills at home, though they did attend some religious festivals. In Sparta boys were removed from their families at the age of seven to be reared by the state.
===Adoption===
It was permissible for a man to adopt a son in order to continue his family line.<ref>
{{cite book
| last=                 Pomeroy
| author-link=          Sarah B. Pomeroy
| first=                Sarah
| title=                Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity
| publication-place=    London
| publication-date=     Jan 17, 1995
| publisher=            Pimlico / Schocken / Penguin Random House
| isbn=                 9780805210309
| url=                  https://www.penguinrandomhouse.com/books/132286/goddesses-whores-wives-and-slaves-by-sarah-pomeroy/
| access-date=          11 Oct 2023
| page=                69
}}</ref> The earliest references to Greek adoption are in the [[Gortyn Code]], where an adopted son had fewer inheritance rights than a son by birth.<ref name=Hammond9>
{{cite             book
| editor1-last=         Hammond
| editor1-link=         N. G. L. Hammond
| editor1-first=        N.G.L.
| editor2-last=         Scullard
| editor2-link=         Howard Hayes Scullard
| editor2-first=        H.H.
| title=                Oxford Classical Dictionary
| url=                  https://archive.org/details/oxfordclassicald00hamm
| url-access=           registration
| pages=                [https://archive.org/details/oxfordclassicald00hamm/page/9 9]
| edition=              2nd
| year=                 1970
| publication-place=             Oxford
| publisher=            Clarendon Press
}}</ref> By the 4th century BC in Athens, there were three forms of adoption: firstly, while a man was still alive; secondly, in his will; and thirdly, if a man died without a male heir and without providing for the adoption of a son in his will, he could have a son assigned to carry on his family.<ref name= Hammond9/>
An adopted son was no longer a member of his original ''oikos'', but was transferred to the ''oikos'' of his adopter.  If he wished to return to his original ''oikos'', he had to leave a son of his own in his adoptive ''oikos'' in order that it might continue.<ref>
{{cite          journal
| last=                 MacDowell
| author-link=          Douglas MacDowell
| first=                D.M.
| title=                The ''Oikos'' in Athenian Law
| page=                16
| work=                [[Classical Association#Publications|Classical Quarterly]]
| volume=               39
| issue=                1
| year=                 1989
| doi=                  10.1017/S0009838800040453
}}</ref>
===Pets===
Animals were sometimes kept, indoors or out, not only for practical or economic purposes but as hobbies, for show or affectionately as pets.  [[Homer]] mentions dogs; the most popular pet was a small dog, often represented on 5th-century BC Attic gravestones and vases.  Tame birds were also popular; but not cats.  (Their sacred status in Egypt probably raised barriers.)<ref>
{{cite             book
| editor1-last=         Hammond
| editor1-link=         N. G. L. Hammond
| editor1-first=        N.G.L.
| editor2-last=         Scullard
| editor2-link=         Howard Hayes Scullard
| editor2-first=        H.H.
| title=                Oxford Classical Dictionary
| url=                  https://archive.org/details/oxfordclassicald00hamm
| url-access=           registration
| pages=               [https://archive.org/details/oxfordclassicald00hamm/page/807 807-808]
| edition=              2nd
| year=                 1970
| publication-place=             Oxford
| publisher=            Clarendon Press
}}</ref>
==Adultery==
{{See also|Adultery in Classical Athens}}
If a married woman was caught committing adultery, her husband was required to divorce her.<ref name="Carey416">
{{cite          journal
| last=                 Carey
| first=                Christopher
| year=                 1995
| title=                Rape and Adultery in Athenian Law
| work=                [[Classical Association#Publications|Classical Quarterly]]
| volume=               45
| issue=                2
| doi=                  10.1017/S0009838800043482
| page=                416
}}</ref>  Additionally, any woman found with a ''moichos'' (adulterer{{efn|Though the Greek word ''moichos'' is usually translated in English as "adulterer", its definition is broader than the English term, encompassing someone who had illegitimate consensual sex with any Athenian woman, regardless of her marital status.  The infraction committed by the ''moichos'' was called ''moicheia''.}}) was barred from public religious practices, as well as from wearing any ornament.<ref>
{{cite          journal
| last=                 Carey
| first=                Christopher
| year=                 1995
| title=                Rape and Adultery in Athenian Law
| work=                [[Classical Association#Publications|Classical Quarterly]]
| volume=               45
| issue=                2
| doi=                  10.1017/S0009838800043482
| page=                414
}}</ref>  Lysias's speech ''[[On the Murder of Eratosthenes]]'' offers two possible reasons for the concern of Athenian men with ''moicheia'': firstly, that the seducer not only damages a woman's chastity, but also corrupts her mind, and secondly that a clandestine relationship brings into question the paternity of the woman's children. Christopher Carey considers that the second reason given, the bringing into doubt of the paternity of children, was the more important consideration, as not only was the paternity of children important for inheritance, in ancient Athens this inheritance involved the cult of the family's ancestors, making the purity of the blood even more important than it might otherwise be.<ref name="Carey416"/>  Finally, adultery was feared because through seduction, unlike through rape, an adulterer might gain access to the household and its possessions.<ref>
{{cite book
| last=                 Pomeroy
| author-link=          Sarah B. Pomeroy
| first=                Sarah
| title=                Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity
| publication-place=    London
| publication-date=     Jan 17, 1995
| publisher=            Pimlico / Schocken / Penguin Random House
| isbn=                 9780805210309
| url=                  https://www.penguinrandomhouse.com/books/132286/goddesses-whores-wives-and-slaves-by-sarah-pomeroy/
| access-date=          11 Oct 2023
| pages=                86-87
}}</ref>
==Modern sociology==
{{ More citations needed | ''Modern sociology'' section | date= October 2023 }}
The term ''oikos'' is also in recent and contemporary use.  [[Max Weber|Weber]] used it to characterise [[Group (sociology)|social groups]] where members contribute fixed quantities of goods and services, in kind, for use within the group rather than for the market (or which depend completely on such contributions made externally): one of five types of rational association for satisfying wants<ref>
{{cite             book
| author-last=          Weber
| author-first=         Max
| author-link=          Max Weber
| editor1-last=         Roth
| editor1-first=        Guenther
| editor-link1=         Guenther Roth
| editor2-last=         Wittich
| editor2-first=        Claus
| title=                Economy and Society: An Outline of Interpretive Sociology
| edition=              1st
| publisher=            University of California Press
| publication-place=    Berkeley + Los Angeles + London
| publication-date=     October 2013
| orig-date=            ''1921 (posthumously; German: ''Wirtschaft und Gesellschaft. Grundriß der verstehenden Soziologie''); trans. 1978''
| url=                  https://archive.org/details/economysociety00webe
| url-access=           registration
| access-date=          12 October 2023
| via=                  Internet Archive (+ Scribd)
| pages=                [https://archive.org/details/economysociety00webe/page/348 348-349]
| isbn=                 9780520280021
}}</ref> (He attributes the term in this sense to [[Karl Rodbertus]]<ref>
{{cite             book
| author-last=          Weber
| author-first=         Max
| author-link=          Max Weber
| editor1-last=         Roth
| editor1-first=        Guenther
| editor-link1=         Guenther Roth
| editor2-last=         Wittich
| editor2-first=        Claus
| title=                Economy and Society: An Outline of Interpretive Sociology
| edition=              1st
| publisher=            University of California Press
| publication-place=    Berkeley + Los Angeles + London
| publication-date=     October 2013
| orig-date=            ''1921 (posthumously; German: ''Wirtschaft und Gesellschaft. Grundriß der verstehenden Soziologie''); trans. 1978''
| url=                  https://archive.org/details/economysociety00webe
| url-access=           registration
| access-date=          12 October 2023
| via=                  Internet Archive (+ Scribd)
| page=                [https://archive.org/details/economysociety00webe/page/381 381]
| isbn=                 9780520280021
}}</ref>).
Several dozen to several hundred people may be known, but the quality time spent with others is extremely limited: only those to whom quality (face-to-face) time is devoted can be said to be a part of an ''oikos''. Each individual has a primary group that includes relatives and friends who relate to the individual through work, recreation, hobbies, or by being neighbors. The modern ''oikos'', however, includes people who share some sort of social interaction, be it through conversation or simple relation, for at least a total of one hour per week.
The term [[oikophobia]] is used to refer to fear of the home or of household appliances. It has been extended by the philosopher [[Roger Scruton]] to mean rejection of one's [[Leitkultur|home culture]]. This is also the sense in which conservative philosopher and classicist [[Benedict Beckeld]] has been using the term.<ref>{{Cite book |last=Beckeld |first=Benedict |title=Western Self-Contempt: Oikophobia in the Decline of Civilizations |publisher=Northern Illinois University Press |year=2022}}</ref>
==See also==
* [[Aristotle's views on women]]
* [[Agora]]
== Notes ==
{{notelist}}
==References==
{{reflist|2}}
==Further reading==
* {{
cite                book
| author1-last=         Bryant
| author1-first=        Joseph M.
| title=                Moral codes and social structure in ancient Greece: a sociology of Greek ethics from Homer to the Epicureans and Stoics
| url=                  https://sunypress.edu/Books/M/Moral-Codes-and-Social-Structure-in-Ancient-Greece2
| date=                 July 1996
| publication-place=    Albany, N.Y
| publisher=            State University of New York Press
| series=               SUNY series in the Sociology of Culture
| isbn=                 0-7914-3042-1
}}
*(Cox, 1998): ''[[#(Cox, 1998)|see References]]''.
* {{
cite                book
| editor1-last=         Robinson
| editor1-first=        Eric
| title=                Ancient Greek Democracy: Readings and Sources
| url=                  https://www.wiley.com/en-gb/Ancient+Greek+Democracy%3A+Readings+and+Sources-p-9780631233947
| publication-date=     June 2003
| publisher=            Wiley-Blackwell
| series=               Interpreting Ancient History
| isbn=                 978-0-631-23394-7
}}
{{Ancient Greece topics}}
[[Category:Society of ancient Greece]]
[[Category:Family economics]]