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. In its later Greek phases _paiderastia_ was associated less with war than with athletics; it was refined and intellectualized by poetry and philosophy. It cannot be doubted that both AEschylus and Sophocles cultivated boy-love, while its idealized presentation in the dialogues of Plato has caused it to be almost identified with his name; thus in the early _Charmides_ we have an attractive account of the youth who gives his name to the dialogue and the emotions he excites are described. But even in the early dialogues Plato only conditionally approved of the sexual side of _paiderastia_ and he condemned it altogether in the final _Laws_.[21] The early stages of Greek _paiderastia_ are very interestingly studied by Bethe, "Die Dorische Knabenliebe," _Rheinisches Museum fuer Philologie_, 1907. J.A. Symonds's essay on the later aspects of _paiderastia_, especially as reflected in Greek literature, _A Problem in Greek Ethics_, is contained in the early German edition of the present study, but (though privately printed in 1883 by the author in an edition of twelve copies and since pirated in another private edition) it has not yet been published in English. _Paiderastia_ in Greek poetry has also been studied by Paul Brandt, _Jahrbuch fuer sexuelle Zwischenstufen_, vols. viii and ix (1906 and 1907), and by Otto Knapp (_Anthropophyteia_, vol. iii, pp. 254-260) who seeks to demonstrate the sensual side of _paiderastia_. On the other hand, Licht, working on somewhat the same lines as Bethe (_Zeitschrift fuer Sexualwissenschaft_, August, 1908), deals with the ethical element in _paiderastia_, points out its beneficial moral influence, and argues that it was largely on this ground that it was counted sacred. Licht has also published a learned study of _paiderastia_ in Attic comedy (_Anthropophyteia_, vol. vii, 1910), and remarks that "without _paiderastia_ Greek comedy is unthinkable." _Paiderastia_ in the Greek anthology has been fully explored by P. Stephanus (_Jahrbuch fuer sexuelle Zwischenstufen_, vol. ix, 1908, p. 213). Kiefer, who has studied Socrates in relation to homosexuality (O. Kiefer, "Socrates und die Homosexualitaet," _Jahrbuch fuer sexuelle Zwischenstufen_, vol. ix, 1908), concludes that he was bisexual but that his sexual impulses had been sublimated. It may be added that many results of recent in
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