Without a doubt, ahead of the historical fact of ‘ ‘ the city grega’ ‘ to have functioned to the cost of exclusions (since the demons were a small minority that exclua the women, foreigners and the members of the States subjected in the Athenian Empire of century V, for examples), and, moreover, the freedom of the citizens alone if to have become structurally possible by means of the slavery are that, undeniably, Cassin-Loreaux does not leave to have reason: ‘ ‘ she is of the city Greek that we remove the requirements consisting of all politics moderna’ ‘ perhaps is ‘ there; ‘ the model par excellence, the origin and paradigma’ ‘ of all the malignant delays of the society Occidental person, who knows? It is certain that it is not the fact of the exclusions that differentiate in them (what seno is the wage-earning worker a slave of the capital), but also it does not allow in to decide them old questions, (for example: what she allows and she authorizes the persistence of the validity in the society current human being of the old relation dialectic between Mr. and Escravo), and nor she condemns the city historically Greek. The proper Nicole Loraux, in its defense, is that it compels in them to remember a page of Moses Finley, to to cite it, that it says: It is easy to show to the negative points in a society deceased; he is more difficult and enriquecedor to look for to understand what it tried to make, as was pledged in this, until point well-was succeeded or failed, and why. If they cannot mix the two boardings without running the risk, and exactly more than what the risk, to fail in such a way in one how much in the other. In Atenas, as well as in Rome, the civic body was a minority that explored a great amount of men, free or enslaved.