Thus, far from being an empty speech, pure rhetoric, the conjunct fnebre is, par excellence, an ideological speech. It is created to the use of the athenians for an imaginary Atenas, one polishes imaginary where all are completed. The result of this is that the civic feeling was not born of the conscience to belong to one same community and to exert a sovereign power. Or, the least, this conscience cannot be developed not to be from the elaboration of an imaginary one to the seio of which the contradictions inherent to the social reality disappeared all and where heroic death appeared as resulted normal of the civic life. Here it is that a double interrogation appears then: this function of the imaginary one in the social conscience would not be common also in other societies beyond the athenian? still; what this function happens when leaves of being efficient? For the first question, recent studies had answered affirmatively and exist a way of research in which if they engage a good amount of historians. The second question, in turn, has a more difficult reply of being given of not mechanist form. It is evident that the ideological speech and the imaginary a propagated it are not more socially assimilable. In Atenas, in the last few decades of century IV B.C.

if opposed to the ideological speech the sharp harangue in the Assembly of the Citizens, in which the orator, to the times the same that already fnebres pronounces conjuncts, denounced the indifference of the athenians to the threats that went up to around its polish, as well as the divergence of interests of the rich ones and the poor persons. At that moment, the good death on behalf of the collective loses its attractive one you polish and it by itself had lost its magnificent aura. It is in this direction that we can see that the civil feeling can be folloied of a speech legislator of an ideal society that justifies the individual sacrifices on behalf of the collective one. This imaginary, present one in Atenas in this text, it can be found in occasions well more recent, as during the two World-wide Wars of Century XX. Thus, if the historian nowadays searchs to understand the societies in the time from some distinct manifestations, it will have to also be interested itself for the ruptures, for the moments where the representations do not adhere more to the new realities and then the speeches legislators leave of being efficient.