ΒΚΠ ΕΚΠΑ - Σύστημα Ηλεκτρονικής Εκδοτικής (e-Pub)
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THE TRANSITION OF ANCIENT GREEK SPIRIT FROM MYTHOS TO LOGOS
Full text linkThe wonderful ancient Greek mythology frames the life of the Greeks, being a breeding ground for the development of ancient Greek thought and an inexhaustible source of artistic inspiration. It reflected the internal concerns and perceptions of the Greeks about life, its laws, its contradictions, fate, and death. It was a special worldview about the phenomena of nature, it included the seeds of knowledge, religious and moral beliefs, as well as artistic trends that characterized the dawn of the history of the ancient Greek spirit, at a time when the language was reflecting a still developing stage, in terms of mental apprehending and perception of the world. The development of myths corresponding to the gradual maturation of the Greek spirit, being reflected in the works of epic, lyric poetry and later tragedy, was a complicated process of accumulation and synthesis of elements of the past (facts, ideas, values) that marked the gradual replacement of fictional-invented narrative with evidence-based argumentation with logical reasoning, namely, the transition from Mythos to Logos crystallized by the Ionian philosophers, an intellectual achievement that formed the foundations of European civilization.The wonderful ancient Greek mythology frames the life of the Greeks, being a breeding ground for the development of ancient Greek thought and an inexhaustible source of artistic inspiration. It reflected the internal concerns and perceptions of the Greeks about life, its laws, its contradictions, fate, and death. It was a special worldview about the phenomena of nature, it included the seeds of knowledge, religious and moral beliefs, as well as artistic trends that characterized the dawn of the history of the ancient Greek spirit, at a time when the language was reflecting a still developing stage, in terms of mental apprehending and perception of the world. The development of myths corresponding to the gradual maturation of the Greek spirit, being reflected in the works of epic, lyric poetry and later tragedy, was a complicated process of accumulation and synthesis of elements of the past (facts, ideas, values) that marked the gradual replacement of fictional-invented narrative with evidence-based argumentation with logical reasoning, namely, the transition from Mythos to Logos crystallized by the Ionian philosophers, an intellectual achievement that formed the foundations of European civilization
IDENTITY – OTHERNESS – INTERCULTURALITY: THE CASE OF INTERRELIGIOUS DIALOGUES
Full text linkProceedings from the 1st Online International Scientific Meeting of the Laboratory of Religious Studies (ReligLab
Ἔφυρος Ἥρως: νέος μυκηναϊκός τάφος εκτός των τειχών της Εφύρας, Ήπειρος
Full text linkΗ μυκηναϊκή ακρόπολη της Εφύρας, στο παράκτιο πέρασμα του Ιονίου πελάγους, αποτελεί ίσως τη σημαντικότερη θέση της Υστεροελλαδικής ΙΙΙ περιόδου στην Ήπειρο, ως εμπορικός σταθμός στον κάμπο του Φαναρίου και τις εκβολές του ποταμού Αχέροντα, με διαθέσιμη ευλίμενη εγκατάσταση. Ο υπό συζήτηση νέος μυκηναϊκός τάφος ανακαλύφθηκε τυχαία το έτος 2012, εκτός των τειχών της μυκηναϊκής ακρόπολης της Εφύρας, κατά τις εργασίες ανάδειξης των αρχαιολογικών χώρων του Νεκρομαντείου και της Εφύρας. Ο σκελετός βρέθηκε πλούσια κτερισμένος, με χάλκινα όπλα (ένα εγχειρίδιο με λαβή Τ, μια φυλλόσχημη και δύο φλογόσχημες αιχμές δοράτων) και εργαλεία (ένα μονόστομο μαχαίρι, μια επίπεδη σμίλη και μια κωνική σμίλη), λίγα αντικείμενα προσωπικού καλλωπισμού (τρεις οστέινες περόνες και μια χρυσή ψήφος), καθώς και με εννιά τροχήλατα αγγεία. Ο νέος τάφος εντοπίστηκε εκτός των τειχών, σε επαφή με το οχυρωματικό τείχος και σε μικρή απόσταση από τη νότια κύρια πύλη της μυκηναϊκής ακρόπολης. Εξαιτίας της θέσης εύρεσης, του πλούτου και της ποικιλίας των κτερισμάτων, διακρίνεται σημαντικά από τους γνωστούς τάφους των τριών ταφικών τύμβων στο εσωτερικό της μυκηναϊκής ακρόπολης, αλλά και όλης της Ηπείρου. Ο προικισμένος με την αρετή της ανδρείας τοπικός «ήρωας» της Εφύρας τιμήθηκε από τα μέλη της ακμάζουσας μυκηναϊκής κοινότητας σε μια μεταβατική εποχή με πολλές αντιξοότητες.The Mycenaean citadel of Ephyra, on the coastal passage of the Ionian sea, is perhaps the most important site of the Late Helladic III period in Epirus, as a trading post on the plain of Phanari and the mouth of the river Acheron, with a desirable harbour available. The new Mycenaean grave under discussion was discovered by chance in the year 2012, outside the walls of the Mycenaean citadel of Ephyra, during the enhancement work of the archaeological sites of Nekromanteio and Ephyra. The skeleton was found richly furnished, with bronze weapons (a T-handle dagger, a leaf-shaped and two lanceolate spearheads) and tools (a single-edged knife, a flat chisel and a socketed chisel), a few items of personal ornament (three bone pins and a golden bead), as well as nine wheelmade vases. The new tomb was located outside the walls, in contact with the fortification wall and at a short distance from the main southern gate of the Mycenaean citadel. Due to the location of the find, the wealth and variety of the gifts, it is significantly distinguished from the other known tombs of the three burial mounds inside the Mycenaean citadel, and all of Epirus. Endowed with the virtue of valor, the local ‘hero’ of Ephyra was honored by the members of the thriving Mycenaean community in a transitional period with many vicissitudes
A BRIEF INTRODUCTION TO THE THEOLOGY OF THE ENVIRONMENT
Full text linkChristian Theology, through its paternal texts and teachings, can penetrate and find those aspects which reveal original, basic, and essential elements regarding the relationship between Man and the Natural Environment, with the goal of understanding the role of God in the relations of man, the natural world and beyond his mission. In this article we will examine the primary element of the Christian Revelation, which is Theocentrism, that is, the teaching that the existence and meaning of the world and man are found in God (Wilder, 1991). The world's meaning is not found in it, but in its relationship with God and man. Every man's purpose and destiny are directly related to God and his natural environment. The second primary element that we will study in this study is the element of Christian revelation the reference to the original (pre-fall ences, especially history, refer exclusively to the transitional man. But everything shows how the man is also "something else", how his beginning cannot be just a few stone tools and a few teeth of a prehistoric jaw! But this "something else" is beyond the possibilities of scientific research. This is precisely where Science stops, where the role of divine Revelation and of Christian anthropology begins (Floros, 2000). The Christian Revelation's light illuminates the world and man in a unique way. Without Christian Theology's illumination, the world loses its causal basis and its connection to Christian anthropology, it loses its ontological value and significance. Likewise does the man too. The Christian view of the world and man is based on the reciprocity and interdependence of these two factors and refuses to accept the absolute metaphysical distinction between man and his environment (Xatzinikolau, 2001). Cosmology and anthropology are separated and mutually interpreted within the wider context of Theology. The subject to be studied and investigated above has numerous implications and a vast array of scientific peculiarities, which is why it becomes extremely intriguing. To this end, we will study and analyze it, focusing our interest on the relationship of man with the Creator God, who made man, the crown of His creations and the king of all Creation. The recommendation is to study how man interacts with the natural world, both according to the Holy Bible and the Sacred Tradition. At this point, within the above frameworks, we will go into the elements of Orthodox Theology, Cosmology and Anthropology to underline and emphasize the basic positions on man's relations with his natural environment.Christian Theology, through its paternal texts and teachings, can penetrate and find those aspects which reveal original, basic, and essential elements regarding the relationship between Man and the Natural Environment, with the goal of understanding the role of God in the relations of man, the natural world and beyond his mission. In this article we will examine the primary element of the Christian Revelation, which is Theocentrism, that is, the teaching that the existence and meaning of the world and man are found in God (Wilder, 1991). The world's meaning is not found in it, but in its relationship with God and man. Every man's purpose and destiny are directly related to God and his natural environment. The second primary element that we will study in this study is the element of Christian revelation the reference to the original (pre-fall ences, especially history, refer exclusively to the transitional man. But everything shows how the man is also "something else", how his beginning cannot be just a few stone tools and a few teeth of a prehistoric jaw! But this "something else" is beyond the possibilities of scientific research. This is precisely where Science stops, where the role of divine Revelation and of Christian anthropology begins (Floros, 2000). The Christian Revelation's light illuminates the world and man in a unique way. Without Christian Theology's illumination, the world loses its causal basis and its connection to Christian anthropology, it loses its ontological value and significance. Likewise does the man too. The Christian view of the world and man is based on the reciprocity and interdependence of these two factors and refuses to accept the absolute metaphysical distinction between man and his environment (Xatzinikolau, 2001). Cosmology and anthropology are separated and mutually interpreted within the wider context of Theology. The subject to be studied and investigated above has numerous implications and a vast array of scientific peculiarities, which is why it becomes extremely intriguing. To this end, we will study and analyze it, focusing our interest on the relationship of man with the Creator God, who made man, the crown of His creations and the king of all Creation. The recommendation is to study how man interacts with the natural world, both according to the Holy Bible and the Sacred Tradition. At this point, within the above frameworks, we will go into the elements of Orthodox Theology, Cosmology and Anthropology to underline and emphasize the basic positions on man's relations with his natural environment
THE BITTEN APPLE RELIGIOUS-PSYCHOLOGICAL VIEWPOINT
Full text linkThis short article explores the historic (cultural) and symbolic (archetypal) semantics of the Apple logo. The human mind will always seek to penetrate or beautify any human activity, even logistic. The purpose of this study is the emersion and prominence of the deepest psychic elements of human «being» (i.e., human nature) in the modern world of Technology, even in this eminent electronic and digital world.This short article explores the historic (cultural) and symbolic (archetypal) semantics of the Apple logo. The human mind will always seek to penetrate or beautify any human activity, even logistic. The purpose of this study is the emersion and prominence of the deepest psychic elements of human «being» (i.e., human nature) in the modern world of Technology, even in this eminent electronic and digital world
Necrogeography in Southwest Peloponnese. A GIS-based study of the spatial distribution of Bronze Age tumulus and tholos tombs in Messenia
No full textThis article examines the complex relationship between mortuary landscapes and human activity in southwest Messenia during the Middle and Late Helladic periods (c. 2050–1190 BCE). Using Geographic Information Systems (GIS) analyses, the study investigates the spatial distribution and factors influencing the placement of tumuli and tholos tombs in the Messenian landscape. The results reveal distinct functions of MH tumuli as visible markers on the landscape, forming a network of landmarks connecting communities with shared values and beliefs. In contrast, LH I–II tholoi were strategically placed along movement routes, marking areas of interaction and control, or atop pre-existing MH tumuli, also reflecting competing ideologies and a shift in symbolic power. During LH III, tholoi were located closer to settlements, emphasizing the social significance of political and territorial motivations. The study highlights the agency of mortuary landscapes in shaping cultural narratives and underscores the role of geopolitical control over land in selecting burial sites. The integration of GIS analyses enriches our understanding of past societies' perception of death and their connection to the landscape
