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Μετάλλινες περόνες πρώην Συλλογής Κων/νου Λάμπρου από τη Συλλογή Έργων Μεταλλοτεχνίας του Εθνικού Αρχαιολογικού Μουσείου
No full textThis article presents forty-two unpublished metal pins (41 copper-based and 1 silver) housed in the National Archaeological Museum (Collection of Metal Artefacts). In the past, they were part of the Collection of doctor Konstantinos Lambros, confiscated in Berlin and repatriated to Greece in 1899. Unfortunately their provenance is unknown, as well as their function (ex-voto? burial offerings? part of a dead’s clothing?). A typological and stylistic analysis based on research-established typologies and comparison with published examples from various sites have let us date the majority of the pins from the Submycenean/Protogeometric to the Archaic period and consider them products of ancient workshops activated mostly in central Greece and the Peloponnese. All the copper-based pins are made of bronze (binary copper-tin alloy)
PROCEEDINGS AND PHOTO ALBUM FROM THE OFFICIAL PRESENTATION OF THE RELIGIOUS STUDIES LABORATORY (RELIGLAB) OF THE NATIONAL AND KAPODISTRIAN UNIVERSITY OF ATHENS
Full text linkA special issue by Theophany Journal (Proceedings 1)A special issue by Theophany Journal (Proceedings 1
THE NUMINOUS EXPERIENCE IN THE LIGHT OF PSYCHOLOGY OF RELIGION
Full text linkThe numinous experience, a concept developed by Rudolf Otto, has significant importance in understanding the psychological aspects of religion. Drawing on various theories and empirical studies within the field of Psychology, this article highlights the significance of the numinous experience in the Psychology of Religion. It explores the relationship between the numinous and religious beliefs, the psychological mechanisms underlying such experiences, and the impact on individuals' well-being. The numinous experience offers a unique lens through which we can understand the profound connection between Psychology and religion, paving the way for further research and exploration in this captivating field.The numinous experience, a concept developed by Rudolf Otto, has significant importance in understanding the psychological aspects of religion. Drawing on various theories and empirical studies within the field of Psychology, this article highlights the significance of the numinous experience in the Psychology of Religion. It explores the relationship between the numinous and religious beliefs, the psychological mechanisms underlying such experiences, and the impact on individuals' well-being. The numinous experience offers a unique lens through which we can understand the profound connection between Psychology and religion, paving the way for further research and exploration in this captivating field
EMERGENTIST PANENTHEISM AND ORTHODOX THEOLOGY: A PRELIMINARY ENCOUNTER
No full textEmergence theory addresses complexity and newness in nature, relying on discoveries in chemistry, biology, and physics. It aligns better with modern science compared to physicalism and dualism. Theology must engage with the emergence due to its connection to modern culture and science, but existing interaction models present theological challenges. This paper presents an alternative approach through three methods: analyzing emergence, comparing it to Orthodox theology, and proposing a new synthesis. Chapter one clarifies emergence, highlighting its features and real-world examples, like consciousness. It introduces the concept of dynamical depth of emergence, offering theological possibilities and noting limitations. Chapter two explores emergence's impact on theology, leading to process philosophy and panentheism. It discusses emergent Christology and identifies problematic trends in emergentist theologies. Chapter three critically evaluates emergentist theologies and Christology from an Orthodox perspective. It proposes a balanced interaction between emergence and theology by combining the concepts of dynamical depth and the logoi of beings. Emergence theory challenges and offers opportunities for theology, particularly in understanding divine action. As presented in the new proposal, a balanced approach is needed, shifting from downward causation to upward causation through divine energies.Emergence theory addresses complexity and newness in nature, relying on discoveries in chemistry, biology, and physics. It aligns better with modern science compared to physicalism and dualism. Theology must engage with the emergence due to its connection to modern culture and science, but existing interaction models present theological challenges. This paper presents an alternative approach through three methods: analyzing emergence, comparing it to Orthodox theology, and proposing a new synthesis. Chapter one clarifies emergence, highlighting its features and real-world examples, like consciousness. It introduces the concept of dynamical depth of emergence, offering theological possibilities and noting limitations. Chapter two explores emergence's impact on theology, leading to process philosophy and panentheism. It discusses emergent Christology and identifies problematic trends in emergentist theologies. Chapter three critically evaluates emergentist theologies and Christology from an Orthodox perspective. It proposes a balanced interaction between emergence and theology by combining the concepts of dynamical depth and the logoi of beings. Emergence theory challenges and offers opportunities for theology, particularly in understanding divine action. As presented in the new proposal, a balanced approach is needed, shifting from downward causation to upward causation through divine energies
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
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
«Φεστιβαλισμός» και Αρχαίο Θέατρο στα Πρώτα Μεταπολεμικά Χρόνια: Απ’ το Έτος Αποδήμου Ελληνισμού στον Ιππόλυτο του Εθνικού Θεάτρου (1951–4)
Full text linkΩς συνέχεια του Ευρωπαϊκού Προγράμματος Ανάκαμψης και του τουριστικού μοντέλου που εισήγαγαν στην Ελλάδα οι Ηνωμένες Πολιτείες Αμερικής, ο Ελληνικός Οργανισμός Τουρισμού ενθάρρυνε τον εορτασμό καλλιτεχνικών εκδηλώσεων σε αρχαία θέατρα, που θα προσέλκυαν τη διεθνή προσοχή. Εκδηλώσεις σε όλη τη χώρα δημιούργησαν μια νέα τουριστική αγορά, που θα συνέβαλε στη διεθνή προπαγάνδα και στην ανασυγκρότηση της ελληνικής οικονομίας. Ταυτόχρονα, θα εξυπηρετούσε τα εθνικιστικά ιδεώδη της πρώιμης μεταπολεμικής Ελλάδας και θα ικανοποιούσε την αμερικανική πολιτική. Υπό αυτή την έννοια, ο εορτασμός του Έτους Αποδήμου Ελληνισμού, μία πολιτιστική και κοινωνικοπολιτική εκδήλωση που διοργάνωσε το ελληνικό κράτος το 1951 για να συσφίξει τον δεσμό μεταξύ της ελληνοαμερικανικής διασποράς και της ‘πατρίδας’, διαμόρφωσε αυτήν την καλλιτεχνική παράδοση. Οι θεατρικές παραστάσεις που διοργανώθηκαν στο θέατρο της Επιδαύρου, των Δελφών και στο Ωδείο Ηρώδου Αττικού αντανακλούσαν τον «θεατρικό πυρετό» που είχε δημιουργήσει η εμφάνιση του μαζικού τουρισμού. Το ενδιαφέρον διάσημων θεατρικών σκηνοθετών για παραστάσεις σε αρχαιολογικούς χώρους κατά την περίοδο αυτή ανέδειξε την προσπάθειά τους να κυριαρχήσουν στη θεατρική σκηνή, αλλά και ανέδειξε το φαινόμενο του «φεστιβαλισμού». Ωστόσο, ήταν το Εθνικό Θέατρο που τελικά απορρόφησε ορισμένους απ’ αυτούς τους καλλιτέχνες και κυριάρχησε στην ελληνική σκηνή από το 1954, οργανώνοντας παραγωγές μεγάλης κλίμακας στα κυριότερα αρχαία θέατρα.Following the European Recovery Program and the Greek tourist model introduced by the United States of America, the Greek National Tourism Organization encouraged the celebration of artistic events at ancient theatres that would attract external attention. Multiple events across the country created a new tourist market that would contribute to international propaganda and the reconstruction of the Greek economy. At the same time, they would serve the nationalistic ideals of early post-war Greece and satisfy American policy. In this sense, the celebration of the Homecoming Year, a cultural and sociopolitical event that the Greek state organized in 1951 to tighten the link between Greek American diaspora and the ‘homeland’, shaped this artistic tradition. Theatrical productions organized at the theatre of Epidaurus, Delphi and the Odeon of Herodes Atticus reflected the ‘theatrical fervour’ that the emergence of mass tourism had generated. The interest of renowned theatrical directors in performing at ancient venues during this period showcased their attempt to dominate the theatrical stage and displayed the phenomenon of ‘festivalization’. However, it was the National Theatre that would eventually absorb some of these artists and would dominate the Greek theatrical stage since 1954, producing large-scale productions at the main ancient theatres
A Phoenician beaded glass necklace with a human head pendant from the South cemetery of the ancient town of Lefkada
Full text linkThe article presents an imported glass beaded necklace, with a head pendant as the central piece, recovered from the South necropolis of the ancient town of Lefkada, the Ionian Sea. The artifact was found in an unlooted tomb more than 30 years ago along other grave goods, such as ceramic vessels, that function as relative chronological markers. The “exotic” necklace is discussed here as evidence for cultural and commercial exchanges of Lefkada island with the Phoenician – Punic merchants.
RELIGION AND CONTEMPORARY MUSIC CULTURE THE EFFECT OF RAP MUSIC ON YOUTH BRIEF SOCIOLOGICAL REFLECTIONS
Full text linkWith this article, I will argue the impact of the musical culture of the musical subgenre of rap on youth today. To achieve this, I set specific questions within the context of Sociology of Religion and further, trying to seek the conditions of sociological methodology and the very reason that explains the big, and for some people, annoying impact of rap and its music subgenres on young people. The postmodern subproducts of the contemporary globalized music industry; are they really entertaining or not? And on what scale? What are the values, the principles and the social reflections that rap music really promotes? Are the rap artists and those who manage and promote them, very willing to contribute within the context of an authentic artistic expression or do they lean to the tendency to reproduce anti-social stereotypes?With this article, I will argue the impact of the musical culture of the musical subgenre of rap on youth today. To achieve this, I set specific questions within the context of Sociology of Religion and further, trying to seek the conditions of sociological methodology and the very reason that explains the big, and for some people, annoying impact of rap and its music subgenres on young people. The postmodern subproducts of the contemporary globalized music industry; are they really entertaining or not? And on what scale? What are the values, the principles and the social reflections that rap music really promotes? Are the rap artists and those who manage and promote them, very willing to contribute within the context of an authentic artistic expression or do they lean to the tendency to reproduce anti-social stereotypes
INTERCULTURALISM, ECUMENICALITY AND HUMAN DIGNITY THE ORTHODOX PERSPECTIVE
Full text linkThrough our article, we have briefly identified the concept of human dignity, both in the philosophical beginnings of humanity and as an ontological foundation of the person in Christianity. We have attempted to create a framework for dignity in conjunction with the concept of intercultural societies. In a Greek area where Christians and Muslims have lived together for over a century, we presented an educational example. While Philosophy sees the Law of Nature as a means of justification, and the United Nations apply the concept of human dignity, Orthodox Christianity considers each person to be an image of God and "brother and sister" in Jesus Christ.Through our article, we have briefly identified the concept of human dignity, both in the philosophical beginnings of humanity and as an ontological foundation of the person in Christianity. We have attempted to create a framework for dignity in conjunction with the concept of intercultural societies. In a Greek area where Christians and Muslims have lived together for over a century, we presented an educational example. While Philosophy sees the Law of Nature as a means of justification, and the United Nations apply the concept of human dignity, Orthodox Christianity considers each person to be an image of God and "brother and sister" in Jesus Christ