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Book Review "R. Chowaniec. Ed. 2018. On the Borders of Syracuse. Multidisciplinary studies on the ancient town of Akrai/Acrae, Sicily"
No full textΒιβλιοκρισία τουR. Chowaniec (ed.), On the Borders of Syracuse. Multidisciplinary studies on the ancient town of Akrai/Acrae, Sicily, Warsaw: University of Warsaw, 2018. ISBN: 978-83-61367-75-0.Book ReviewR. Chowaniec (ed.), On the Borders of Syracuse. Multidisciplinary studies on the ancient town of Akrai/Acrae, Sicily, Warsaw: University of Warsaw, 2018. ISBN: 978-83-61367-75-0
Η παρουσία και λατρεία της Αθηνάς στο Ασκληπιείο και στην πόλη της Επιδαύρου
Full text linkΗ μελέτη επισκοπεί διαχρονικά τη λατρεία της θεάς Αθηνάς και τη σημασία της στα τοπικά θρησκευτικά συμφραζόμενα της Επιδαύρου (αρχαίας πόλης και Ασκληπιείου) με αφορμή δύο αδημοσίευτα αγαλμάτια της θεάς, ύστερης κλασικής και ύστερης αυτοκρατορικής περιόδου αντίστοιχα. Η λατρεία της Αθηνάς στην Επιδαυρία αν και παλαιά, παράμεινε διαχρονικά δευτερεύουσας σημασίας σε σχέση με εκείνη του Ασκληπιού. Στην πόλη της Επιδαύρου η θεά λατρεύεται ως Κισσαία, ενώ οι στενές σχέσεις με την Αθήνα κατά την πρώιμη περίοδο αντικατοπτρίζονται στη λατρεία των θεαινών Δαμίας και Αυξησίας, τοπικής εκδοχής των Ελευσινίων Θεοτήτων. Τον 4ο αι. π.Χ., η συνειδητή επιλογή διαμόρφωσης της λατρείας του Ασκληπιού σε ένα εξαγώγιμο, διεθνές πολιτιστικό προϊόν οδηγεί στην ένταξη στο τελετουργικό της αναίμακτης πρόθυσης πριν την εγκοίμηση νέων ελάσσονων θεοτήτων μεταξύ των οποίων και η Αθηνά (υπό αττική επιρροή). Κατά την ελληνιστική και αυτοκρατορική περίοδο, η θέση της θεάς σε σχέση με την κύρια λατρεία παραμένει δευτερεύουσα, με την αττική επιρροή, καλλιτεχνική και θρησκευτική, να βαίνει ολοένα αυξανόμενη. Η τάση αυτή θα οδηγήσει ιδίως κατά τον 3ο – 4ο αι. μ.Χ. στη στενή σύνδεση της λατρείας του Ασκληπιού με εκείνη των Ελευσινίων Θεοτήτων (κατά τα πρότυπα της Αττικής), μέσω της παλαιάς τοπικής εκδοχής των τελευταίων στην πόλη της Επιδαύρου. The study focuses on the cult of the goddess Athena and its importance within the local religious context of Epidauros (ancient city and Asklepieion) on the occasion of the publication of two hitherto unknown statuettes of the goddess, of late Classical and late imperial date respectively. The cult of Athena in Epidauros, although old, remained of secondary importance in relation to that of Asklepios. In the city of Epidauros the goddess was worshipped with the epithet Kissaia, while the close relationship the city maintained with Athens during the early Archaic period is reflected in the worship of two local olive-tree deities, Damia and Auxesia, local versions of the Eleusinian Deities. In the 4th c. BC, the conscious choice of shaping the cult of Asklepios in an exportable, international cultural product leads to the inclusion in the ritual of bloodless sacrifice preceding incubation, of new minor deities, including Athena (probably under Athenian influence). During the Hellenistic and Imperial periods, Athena’s position in the Epidaurian pantheon remains secondary, while Attic influence, artistic and religious, gradually but consistently increases. This tendency will lead especially during the 3rd and 4th c. A.D. to the cult of Asklepios being closely connected to that of the Eleusinian Deities, with the latter’s Archaic Epidaurian version serving as the intermediary link.The study focuses on the cult of the goddess Athena and its importance within the local religious context of Epidauros (ancient city and Asklepieion) on the occasion of the publication of two hitherto unknown statuettes of the goddess, of late Classical and late imperial date respectively. The cult of Athena in Epidauros, although old, remained of secondary importance in relation to that of Asklepios. In the city of Epidauros the goddess was worshipped with the epithet Kissaia, while the close relationship the city maintained with Athens during the early Archaic period is reflected in the worship of two local olive-tree deities, Damia and Auxesia, local versions of the Eleusinian Deities. In the 4th c. BC, the conscious choice of shaping the cult of Asklepios in an exportable, panhellenic cultural product leads to the inclusion in the ritual of bloodless sacrifice preceding incubation of new minor deities, including Athena (probably under Athenian influence). During the Hellenistic and Imperial periods Athena’s position in the Epidaurian pantheon remains secondary, while Attic influence, artistic and religious, gradually but consistently increases. This tendency will lead especially during the 3rd and 4th c. A.D. to the cult of Asklepios being closely connected to that of the Eleusinian Deities, with the latter’s Archaic Epidaurian version serving as the intermediary link
Seeking the Cypriot Merchant. Personal objects as indicators of identity?
Full text linkΑναζητώντας τον Κύπριο έμπορο: Προσωπικά αντικείμενα ως ενδεικτικά ταυτότητας;Το θέμα του εμπορίου στα παράλια της Ανατολικής Μεσογείου κατά την Ύστερη Εποχή του Χαλκού και ο ρόλος της Κύπρου σε αυτά τα δίκτυα ανταλλαγής έχουν λάβει σημαντική επιστημονική προσοχή τις τελευταίες δεκαετίες. Ωστόσο, η αναγνώριση της φυσικής παρουσίας των Κυπρίων εμπόρων εκτός Κύπρου δεν έχει ακόμη συζητηθεί λεπτομερώς, κυρίως λόγω των μεθοδολογικών προβλημάτων και περιορισμών. Στη παρούσα μελέτη προτείνεται ότι, επιχειρώντας τον εντοπισμό προσωπικών αντικειμένων, τα οποία μπορεί να έχουν χρησιμεύσει ως ενδεικτικά ταυτότητας, είναι δυνατό να αποκτήσουμε μια εικόνα του τόπου διαμονής αυτών των εμπόρων εκτός Κύπρου, ειδικά στο Αιγαίο και στη Συροπαλαιστινιακή ακτή. Για τον σκοπό αυτόν, ο υλικός πολιτισμός από την Κύπρο που βρίσκεται εκτός νησιού παρουσιάζεται και συζητείται, με την προσθήκη πληροφοριών από τις γραπτές πηγές, όπου αυτές υπάρχουν. Φαίνεται ότι τα πήλινα ταυρόσχημα αγγεία, τα γυναικεία ειδώλια (Τύπου Α και Β), και οι μεγάλοι πίθοι, όταν εξεταστούν στο περιβάλλον εντοπισμού τους, μπορούν να δώσουν χρήσιμα στοιχεία, καθώς είναι δυνατόν να θεωρηθούν προσωπικά αντικείμενα των Κυπρίων. Η παρούσα συνδυαστική μελέτη του υλικού πολιτισμού και των γραπτών πηγών έδειξε ότι είναι δυνατό να εντοπιστούν ορισμένες περιοχές, τόσο παράκτιες όσο και στην ενδοχώρα, στις οποίες θα μπορούσαν να κατοικούν Κύπριοι έμποροι που άφησαν πίσω τους ίχνη της παρουσίας τους.The subject of trade in the Eastern Mediterranean littoral during the Late Bronze Age and the role of Cyprus in these exchange networks, have received significant scholarly attention over the past decades. However, the identification of the physical presence of the Cypriot merchants outside Cyprus has yet to be discussed in detail, primarily due to the methodological problems and limitations of such a research questions. This paper suggests it is possible to acquire a sense of the whereabouts of these merchants outside Cyprus, especially in the Aegean and the Levant, by attempting to identify personal belongings which can be used as identity indicators. For this purpose, selected material culture from Cyprus, which was found outside the island, is discussed together with contemporary textual evidence, where available. A contextual examination of clay bull-shaped vessels, female figurines (Type A and B), and large pithoi can provide useful insights as they may be considered personal objects of Cypriots. This combined study of material culture and textual evidence showed that it is possible to identify certain areas, both coastal and inland, where Cypriot merchants could have resided, leaving behind them traces of their presence
ENTREPRENEURSHIP – RELIGION AND ETHICS: THE ORTHODOX CHURCH'S VIEW OF ENTREPRENEURIAL ACTIVITY
Full text linkThis paper examines the relationship between religion and entrepreneurship. Through the analysis of ecclesiastical texts and the approach of ancient and modern philosophers, there is a suspicion of religion towards entrepreneurial activity and the way it affects people. Between the second century and the Enlightenment (in the eighteenth century), Christian theology shaped debates about economic behavior. The main interest of the Church was to recommend and criticize areas where economic actions had moral implications. The Especially Orthodox Church and its Theological approach the awareness of the notion of "Entrepreneurship" to be the study of the relationship of God, Man, and the World. In the way Orthodoxy perceives entrepreneurship, there is a very important distinction: The business owner does not identify with the entrepreneur. Although on the basis of everyday practice each entrepreneur is considered the owner of his business, the theologically ultimate owner is God. God is therefore “Owner” (Κτήτωρ), and "Creator". The possibility of "Creation" establishes the right of Divine property and the assignment of its conditional use. By making a reduction to modern terminology, we could say that God is the "Ownership Shareholder" who provides through franchise raw materials and know-how. In fact, according to the approach of the Orthodox Church, even the "Entrepreneur" man is the property and property of God and that is why in the theological texts it is also referred to as “property part”
THE SPIRITUALIZATION OF THE TIME DURING THE LITURGICAL APODOSIS OF CHURCH FEASTS
Full text linkIn this paper, which is part of a Master (The psychological meaning of the liturgical Apodosis of Christian feasts), a psychological interpretation of the spiritualization of time is attempted, which is experienced by every believer during the Apodosis of a Christian feast. Institution, after seven days of a feast (i.e. Apodosis), originated from the Jewish Sabbath, passed away and is a global ― although Christian has been replaced today with Sunday ― a springboard for humanitarian, ecological, moral, social, qualitative, cultural, socioeconomic, political and spiritual guides, measures and related initiatives. Thus, Sunday, and every festive Apodosis is an extremely necessary existence-psychological act, function, experience and situation for each person, if the person wants to remain human, and mainly free from any kind (material or mental) addictions and idols
Vol. 8 (2021). The transition from Late Bronze Age to Early Iron Age in Elis. THe case of Agios Georgios of Persaina
Full text linkΤο νεκροταφείο του Αγ. Γεωργίου της Πέρσαινας εντοπίστηκε στην περιοχή της ΑΒΑ Ηλείας, στις ΝΔ υπώρειες του όρους Ερύμανθος. Αποτελείται από εννέα θαλαμωτούς τάφους, οι οποίοι αφενός εντάσσονται απόλυτα στο ευρύτερο μυκηναϊκό, πολιτισμικό περιβάλλον, αφετέρου παρουσιάζουν ορισμένες ιδιαιτερότητες σε σχέση με τους άλλους θαλαμωτούς τάφους της γύρω περιοχής, τόσο ως προς τα ευρήματα, όσο και ως προς τα ταφικά έθιμα.Το σημαντικότερο στοιχείο του νεκροταφείου του Αγ. Γεωργίου της Πέρσαινας ανιχνεύεται στη διάρκεια χρήσης του. Ορισμένοι τάφοι ξεκινούν να χρησιμοποιούνται στην Υστεροελλαδική ΙΙΙΑ2 περίοδο, αλλά οι κύριες περίοδοι χρήσης τους είναι η ΥΕΙΙΙΓ, η Υπομυκηναϊκή, καθώς και μέρος της Πρωτογεωμετρικής περιόδου.Αυτή ακριβώς η διάρκεια αποτελεί και το μοναδικό χαρακτηριστικό του νεκροταφείου, καθώς είναι το μόνο που όντας σε χρήση από τη μυκηναϊκή, ανακτορική περίοδο, «εισβάλει» στους ιστορικούς χρόνους και είναι σύγχρονο με νεκροταφεία κιβωτιόσχημων τάφων της Πρώιμης Εποχής του Σιδήρου και τη γένεση του λατρευτικού ιερού της Ολυμπίας. Παρέχει, επομένως, εξαιρετικές πληροφορίες, σχετικά με τη μετάβαση από την Ύστερη Εποχή του Χαλκού, στους πρώιμους Ιστορικούς χρόνους, στην περιοχή της ΒΔ Πελοποννήσου.The nine, Mycenaean, chamber tomb cemetery of Aghios Georghios of Persaina is situated on a hillside at the mountainous NE part of Elis, among Goumero and Persaina villages. The excavations that were held at the beginning of the 2010s, as a part of the salvage work of Greek Archaeological Service, shed light to an area that was almost unknown for its Mycenaean history. The excavation of the cemetery raised important issues about the cultural backround, the chronological range concerning the use of the tombs, probable differences from other Elian chamber tomb cemeteries and contacts with Greek mainland and adjacent areas. The pottery dates the time span of use of the cemetery from Late Helladic IIIA2 until the Submycenaean/Early Protogeometric period. Its final use is contemporary with the cist tomb cemetery of Ancient Elis and the beginning of the formation of the Panhellenic sanctuary of Olympia.This chronological parallelism gives evidence for the conversation about the transition from Bronze to Iron Age and the theories about the coming of new tribes and “ethnic” groups in mainland Greece and the Aegean world, during the Early Historical Period. It is clear, according to the material from Aghios Georghios of Persaina tombs, that during the Late Helladic IIIC period there wasn’t a sudden change or an intrusion of “foreign” characteristics in the cultural environment of 12th century BC. Furthermore, one can see a smooth cultural transition to the Early Protogeometric period. As far as the burial architecture and rituals are concerned, the chamber tombs of Aghios Georghios of Persaina have the same characteristics with other Mycenaean chamber tomb cemeteries of Elis and NW Peloponnese. Some minor differences, such as the larger percentage of kylikes and craters, compared to other Elian and Achaean cemeteries, help us to understand the local diversification that it is expected to exist in a period that the centralization of palatial times in no longer present. The inhabitants of the site that the cemetery of Aghios Georghios of Persaina belonged seemed to participate to the wide trading network that was built after the fall of the Mycenaean palaces. Contacts with Elis, Achaea, Messenia, Arcadia, Ionian islands, Attica, Phocis and Italy can be concluded by the parallels of the artifacts found in the tombs. Some thoughts about the post palatial system of government of such sites can be made for Elis, a territory that didn’t have palatial past. Families or persons seem to stand out from the rest of the group and have the responsibility –political or/and military– of ruling the site and be a part of the economical and cultural relationships that were reformed in the Aegean world after the collapse of Mycenaean rulers at the end of the 13th century BC.This paper tried to answer to these questions, giving logical explanations to some peculiar findings. Generous assistance from my professors, colleagues and friends made this effort easier and fruitful and I would like to thank them very much.The nine, Mycenaean, chamber tomb cemetery of Aghios Georghios of Persaina is situated on a hillside at the mountainous NE part of Elis, among Goumero and Persaina villages. The excavations that were held at the beginning of the 2010s, as a part of the salvage work of Greek Archaeological Service, shed light to an area that was almost unknown for its Mycenaean history. The excavation of the cemetery raised important issues about the cultural backround, the chronological range concerning the use of the tombs, probable differences from other Elian chamber tomb cemeteries and contacts with Greek mainland and adjacent areas.The pottery dates the time span of use of the cemetery from Late Helladic IIIA2 until the Submycenaean/Early Protogeometric period. Its final use is contemporary with the cist tomb cemetery of Ancient Elis and the beginning of the formation of the Panhellenic sanctuary of Olympia. This chronological parallelism gives evidence for the conversation about the transition from Bronze to Iron Age and the theories about the coming of new tribes and “ethnic” groups in mainland Greece and the Aegean world, during the Early Historical Period. It is clear, according to the material from Aghios Georghios of Persaina tombs, that during the Late Helladic IIIC period there wasn’t a sudden change or an intrusion of “foreign” characteristics in the cultural environment of 12th century BC. Furthermore, one can see a smooth cultural transition to the Early Protogeometric period.As far as the burial architecture and rituals are concerned, the chamber tombs of Aghios Georghios of Persaina have the same characteristics with other Mycenaean chamber tomb cemeteries of Elis and NW Peloponnese. Some minor differences, such as the larger percentage of kylikes and craters, compared to other Elian and Achaean cemeteries, help us to understand the local diversification that it is expected to exist in a period that the centralization of palatial times in no longer present.The inhabitants of the site that the cemetery of Aghios Georghios of Persaina belonged seemed to participate to the wide trading network that was built after the fall of the Mycenaean palaces. Contacts with Elis, Achaea, Messenia, Arcadia, Ionian islands, Attica, Phocis and Italy can be concluded by the parallels of the artifacts found in the tombs.Some thoughts about the post palatial system of government of such sites can be made for Elis, a territory that didn’t have palatial past. Families or persons seem to stand out from the rest of the group and have the responsibility –political or/and military– of ruling the site and be a part of the economical and cultural relationships that were reformed in the Aegean world after the collapse of Mycenaean rulers at the end of the 13th century BC. This paper[HI1] tried to answer to these questions, giving logical explanations to some peculiar findings. Generous assistance from my professors, colleagues and friends made this effort easier and fruitful and I would like to thank them very much. [HI1]Paper ή πως αλλιώς
Εξώφυλλο και μέλη Δ.Σ Συλλόγου Διδακτικού Προσωπικού Φιλοσοφικής Σχολής Πανεπιστημίου Αθηνών
No full textΗ σύγχρονη εκπαιδευτική πολιτική της Νέας Δημοκρατίας
Full text linkΣτο παρόν άρθρο παρουσιάζονται οι κύριες πλευρές της σύγχρονης εκπαιδευτικής πολιτικής της κυβέρνησης της Νέας Δημοκρατίας και αναλύονται ο χαρακτήρας και οι επιπτώσεις της για τους μαθητές, τους φοιτητές και τους εκπαιδευτικούς. Επίσης, προτείνονται αφενός μια ερμηνεία αυτής της εκπαιδευτικής πολιτικής και αφετέρου ορισμένες σχετικές κατευθύνσεις έρευνας για την κίνηση της κριτικής εκπαίδευσης στην Ελλάδα
Α rock engraving of Pan at Faskomelia Hill in Vouliagmeni, Attica The presence of the god Pan in the battle of Marathon
Full text linkΣτις νοτιοδυτικές υπώρειες του Υμηττού, στην Αττική, αναπτύχθηκε ο αρχαίος δήμος των Αιξωνίδων Αλών. Το γεωμορφολογικό περιβάλλον, αλλά και τα οικιστικά κατάλοιπά του προσδιορίζουν τον αγροτικό χαρακτήρα του δήμου και παρέχουν στοιχεία για μια ακμάζουσα αλιευτική και γεωργοκτηνοτροφική οικονομία. Στους ημιορεινούς όγκους της περιοχής έχουν εντοπιστεί πλήθος από πολυποίκιλα χαράγματα επιγραφών, που αποδίδονται κυρίως σε βοσκούς, και επιβεβαιώνουν τη χρήση του τόπου. Πρόσφατα, στο λόφο της Φασκομηλιάς, σε βραχώδη επιφάνεια, εντοπίστηκαν χαράγματα δύο μορφών σε παράταξη˙ η μορφή που προηγείται ταυτίστηκε με τον θεό Πάνα και η μορφή που έπεται ταυτίστηκε με οπλίτη. Παρουσιάζονται με συντομία ο Αρκάδας θεός Πάνας, η διάδοση και εγκαθίδρυση της λατρείας του στην Αττική, η σύνδεσή του με τη Μάχη του Μαραθώνα και ο ρόλος της συμμετοχής του σε αυτήν που οδήγησε στη νικηφόρο έκβαση της πολεμικής αναμέτρησης. Η παράσταση είναι πρωτότυπη και χρονολογείται στο α΄ μισό του του 5ου αι. π.Χ. Η από κοινού απόδοση του θεού Πάνα και ενός πολεμιστή-οπλίτη άμεσα δημιουργούν το συνειρμό ότι ο χαράκτης αναπαριστά σκηνή της μάχης του Μαραθώνα, τη στιγμή που ο αθηναϊκός στρατός σε σχηματισμό φάλαγγας ρίχνεται στους βαρβάρους «δρόμῳ».The ancient deme of Aixonides Halai flourished on the southwestern slopes of Mount Hymettus, Attica. The geomorphological environment and the ancient architectural remains outline the deme’s rural character and provide evidence for a prosperous economy based on agriculture and fishery. Α significant number of various inscriptions has been found at the semi-mountainous areas of the deme. They have been attributed mainly to shepherds and their existence directly points to the rural use of the place. Recently, on a rocky plateau of Faskomelia hill, the rock engravings of two figures were detected. The figures are standing in line and have been identified with the god Pan and an hoplite. Pan is the one who precedes, and the hoplite the one that follows. After a short presentation of the Arcadian god Pan, the paper deals with the spread and establishment of his cult in Attica, his connection with the battle of Marathon and his role in the final victorious outcome. This never before seen engraving dates back to the first half of the 5th c. BC. The depiction of Pan together with a warrior-hoplite directly creates the allusion that the artist wanted to represent a scene from the battle of Marathon, capturing the moment that the Athenian army, in phalanx formation, is thrown to the barbarians at the double «δρόμῳ»