Greek civilization

This study attempts to demonstrate that ancient Greek authors and vase painters (mostly of the late sixth and early fifth centuries) were well attuned to the many bodily gestures and positions exhibited by dogs in real life and utilized this knowledge in producing their works. Once this is clear, it becomes evident that the Greek public at large was equally aware of such canine bodily gestures and positions. This extends the seminal work on gestures of Boegehold and Lateiner to the animal world and seeks also to serve as a call for further study of similar animals throughout ancient Greek times.

Οι πρώτες συστηματικές προσπάθειες για τη θεσμική συγκρότηση του νεοσύστατου ελληνικού κράτους κατά την περίοδο της απόλυτης μοναρχίας (1833-1843).  Παρουσιάζεται:  Α΄) το θεσμικό έργο της περιόδου,  Β΄) η πολιτική με την οποία εφαρμόστηκε, και  Γ΄) οι αντιδράσεις που προκλήθηκαν.

Σ΄αυτή την εργασία που έγινε στα πλαίσια του ΕΑΠ (ΕΛΠ 11) σκιαγραφείται το φαινόμενο του "εθνικού διχασμού" στην Ελλάδα των αρχών του εικοστού αιώνα,  οι απαρχές του, η κλιμάκωσή του και η κορύφωσή του κατά τη διάρκεια και ως το τέλος του Α΄παγκοσμίου πολέμου.

Σπουδές στον Ελληνικό Πολιτισμό Ελληνική Ιστορία / ΕΛΠ11 Τοπαλίδης Ιορδάνης 2η ΕΡΓΑΣΙΑ: Ο ρόλος του βυζαντινού στρατού ως πολιτειακού και πολιτικού παράγοντα και ο θεσμός των θεμάτων από τον 8 ο μέχρι τα μέσα του 11 ου αιώνα. Περιεχόμενα: Εισαγωγή ………………….σελ.3 Κεφάλαιο α΄:

In order to provide a typical example of the interactions that affected the Chinese area through Xinjiang we will summarize our critical observations regarding Zaghunluk near Qiemo in the Taklamakan Desert. Zaghunluk lies in Xinjiang, an interface zone with the West, at a critical point in the middle of the south branch of the Silk Road, at a distance of about 500 miles from Khotan to the west and Dunhuang (Θροάνα of Claudius Ptolemy) to the east.

Excerpt from the book CHINESE CULTURE AND THE GREAT EFFECTS (Ο ΚΙΝΕΖΙΚΟΣ ΠΟΛΙΤΙΣΜΟΣ ΚΑΙ ΟΙ ΕΛΛΑΔΙΚΕΣ ΕΠΙΔΡΑΣΕΙΣ), available from lulu.com and from the author (omada5a3@gmail.com)

In the introduction of the Nicomachean Ethics, Aristotle urges his audience to be ‘like archers’ (καθάπερ τοξόται) in aiming at knowledge of the good.  The expression poignantly captures his view of ethical enquiry. In this article I shore up contextual details in order to go deeper in metaphoric comprehension. Events and practices related to archery in classical times indicate that the metaphor is of military inspiration. Archery-related details from Athens’s military history can help us draw inferences from the passage. They also alert us to the possibility that Aristotle may have invoked the image of ‘city guards’ rather than ‘archers.’

ISBN:                978-618-82477-4-1
Περίληψη Η παρούσα εισήγηση περιλαμβάνει την παρουσίαση μιας εφαρμογής για κινητές συσκευές (τηλέφωνα-tablets) με λειτουργικό σύστημα android για αλλοδαπούς που δεν γνωρίζουν Ελληνικά. Μέσω ενός απλού μικρού παιχνιδιού γνώσεων με τίτλο " Rebuild Parthenon " , οι χρήστες έχουν την ευκαιρία να περιηγηθούν στην ιστορία του Παρθενώνα της Ακρόπολης των Αθηνών και των αρχιτεκτονικών χαρακτηριστικών του, αλλά και να έρθουν σε επαφή με ιστορικούς όρους της Ελληνικής Γλώσσας. Οι ερωτήσεις και η ανατροφοδότηση είναι στα Αγγλικά. Η εφαρμογή έχει αναρτηθεί στη γνωστή διαδικτυακή πύλη εκπαιδευτικών εφαρμογών Google Play. Στη συνέχεια γίνεται προσπάθεια να ενσωματωθεί στη διδακτική πράξη και εντάσσεται σε ένα σενάριο (αρχέτυπο) διδασκαλίας διάρκειας δύο ωρών για αλλόγλωσσους μαθητές. Η παρούσα εφαρμογή, αν και δομήθηκε σε συμπεριφοριστική λογική, χρησιμοποιείται ως μέρος σεναρίου, το οποίο ακολουθεί τον εποικοδομητισμό και την ολιστική προσέγγιση. Abstract This paper includes the presentation of application for mobile devices (phones-tablets) with android operating system for foreigners, who don't speak Greek. Through a small knowledge game single titled " Rebuild Parthenon, users have the opportunity to tour the history of the Parthenon on the Acropolis of Athens and architectural features, but also to come into contact with historical conditions of Greek Language. The Questions and the feedback are written in English. The application is available at the well-known International web portal for educational applications " Google Play ". Then an attempt is made to incorporate the teaching practice and the application become part of a " scenario-archetype teaching " , which lasts two hours and concerns foreign students. Although, it was constructed in behavioural logic, this application is used as a part of scenario-archetype, which follows constructivism and holistic approach. 1.Εισαγωγή Η πρόταση της παρούσας εισήγησης βασίζεται ουσιαστικά σε δύο άξονες. Την εκμάθηση του Ελληνικού Πολιτισμού & Γλώσσας και την χρήση των ΤΠΕ. Σε ό, τι αφορά τον πρώτο άξονα, λαμβάνονται υπόψη σημαντικές δυσχέρειες, όπως η γεωγραφική διασπορά των ενδιαφερόμενων, το ετερόκλητο ηλικιακό, γλωσσικό και πολιτιστικό υπόβαθρό τους, καθώς επίσης και η διαφοροποιημένη επαφή τους με τον Ελληνικό Πολιτισμό & Γλώσσα. Ο δεύτερος άξονας, η χρήση των ΤΠΕ, έρχεται να καλύψει τις παραπάνω δυσχέρειες: Τα

Ομοιότητες και διαφορές μεταξύ του ομηρικού έπους και του έπους του Απολλώνιου Ρόδιου στην παρουσίαση των επικών προσώπων και των σχέσεών τους και τα χαρακτηριστικά του είδους της βιογραφίας και η σημασία της παιδείας στην Αυτοκρατορική Περίοδο, μέσω της μελέτης του αποσπάσματος της "Ιππαρχίας".

The concept of myth is not easily defined; a historical evaluation of myth is therefore not without its problems. Yet the comparison between the different attitudes and conclusions reached by various scholars pose interesting questions, such as the question of the interrelationship between the intrinsic value of myth (religious beliefs) versus its scientific analysis. Both myth and logos are concepts that illustrate the power of the word. During Greek civilization we see an evolution from mythic-religious mindset to the logical thought of philosophy. The victory of the Apollonian over the Dionysian element in Greek religious thought signifies the supremacy of Logos over Mythos. The latter becomes apparent when religious cults like the Thesmophoria and the cult of Demeter are more closely examined.

Worship of Egyptian deities (especially Isis, Serapis, Harpokrates and Bubastis) spread to most of the Mediterranean coasts starting from the fourth century BC and continued to do so in the third; thus they reached various parts of inland Europe soon afterward. It is therefore significant that they were introduced into the Roman Pantheon at the end of the third century AD. The commercial exchange between the capital of the empire and the rest of the Mediterranean played its role in spreading some new ideas and religious beliefs throughout the empire. Most of these beliefs and religions were originally from Egypt and the East. In this regard, however, merchants were not alone. Half of the sailors in the imperial fleet were recruited in Egypt and in the Hellenistic East. They traveled all over the " Old World " as soldiers and sailors of Roman ships. With those merchants and sailors, Egyptian deities, as well as many others, found their way not only to the trading cities of the Mediterranean but also to other places where the Romans had to fight to maintain their empire. This paper aims to seek an answer to some questions relating to Egyptian deities and the nature of their existence in the middle of Europe, such as where and how they arrived and spread in ancient Austria? Who were the followers of these deities? Was there any relationship between these deities and the local ones? As we shall see, the epigraphic material and recent excavations in the land of northern Roman provinces Noricum and Pannonia yielded a lot of inscriptions and artifacts providing us with more fresh information about the diffusion of Egyptian deities into many cities like Carinthia, Virunum, Vindobona, Claudia, Savaria, Carnuntum and Celia. On the basis of this new evidence, it can be suggested that their presence in these areas represents some sort of penetration and not merely infiltration as may have been suggested before.

Latere, 1985, pp. xxv-44}. egeo. l tcmìini dcUa questione dorico » .} cui atti vengono ota pubblicani a cura di Domenico Mufti. ' La prima sezione, .imperniata sulla lingua. lrarchcologia c le tradizione, si apre con una nlazione dì J. Chadwick che, dopo sscr ribadito la propria ipotesi sull'origine dei dialetti Breil, 'riformula l8. sua cclebn tesi secondo È quale nelle tavolette scritte in /ideare B la presenza di alcuni tratti fonetica. estranei al miceneo « nom)ale ». rivelerebbero l'esistenza di un dialetto più' conservativo parlato da gruppi !ociali ;ubaltemi. Questi antenati dei Dori, .ap profittando ÌìeUa crisi a!!riversata dalla 1=1assc egemone permeata di cultura minorca, BI ÌarcbbcrÒ imposti come elemento

“Throughout human history, perhaps even pre-human, there has been a tension between the need for order and the forces that cause change. That tension is greater now than ever, because, in our increasingly globalized world, the rate of change is also increasing. This book finally explains how we can cope: we have stories. We live our narratives.” Brian Spooner, University of Pennsylvania, is editor of Globalization: The Crucial Phase and Literacy in the Persianate World: Writing and the Social Order

"The idea that Axial Ages occurred, and that they provide warnings/opportunities for us today, seems both new and useful. But the value of this book is additional to this stance, in that it looks at cultural change - civilizations - from a complexity viewpoint. These changes are certainly complicated, but the pressures are interwoven and therefore need to be understood as complex. The book does a good job of explaining our present cultural difficulties - our prospective emergencies social, ecological and physical - in a wholly new way. Perhaps we'll get new answers..." Jack Cohen, evolutionary biologist, is co-author of The Collapse of Chaos, with Ian Steward.

"This is a challenging and creative tour de force on comparative, global, world history and cross-cultural, complex societal dynamics. Without doubt one of the most stimulating works in the tradition of big history and macro analysis.” Claudio Cioffi-Revilla, George Mason University, is author of Power Laws in the Social Sciences: Discovering Non-equilibrium Dynamics in the Social Universe.

“In this book, Dmitri Bondarenko (Russia) and Ken Baskin (USA) compare Modernity with the period historians know as the Axial Age (800-200 BCE) as times of transformation, responding to rapidly increasing social complexity. In doing so, they try to apply the experience of the earlier period, and the time of cultural achievement that followed it, to our time of ideological tension among civilizations. The great achievement of this relatively small book is the lucid way in which the co-authors present a picture of complex worldwide developments, based upon their mastery of recent and older literature, and their efforts to point to a way out of the hopelessly divided socio-political situation of today.” Henri J.M. Claessen, Emeritus Professor of Cultural Anthropology, Leiden University, is author of Structural Change; Evolution and Evolutionism in Cultural Anthropology.

“With a lens of great magnification, the authors search through the intricacies of history, selecting its most important threads to weave together. What emerges is a rich tapestry in which the underlying trajectory of history, not clearly visible to the untutored eye, is brought boldly to the surface. And far from being couched in academic jargon—as one might have supposed—the book is a rare combination of brilliant analysis and beautifully crafted prose. Moreover, it ends on a hopeful note with the authors prescribing what they think societies must do if they are to confront and surmount the challenges that lie ahead.” Robert L. Carneiro, Curator Emeritus of Anthropology, American Museum of Natural History, is author of Evolutionism in Cultural Anthropology: A Critical History.

"I find this a very insightful book, that will help readers to place current cultural developments within the framework of our common past, while contemplating what the future may bring." Fred Spier, University of Amsterdam, is President, International Big History Association, and author of Big History and the Future of Humanity.

L'eros occupa un posto di non secondaria importanza nella produzione poetica arcaica, né mancano componimenti in cui sono inseriti episodi o situazioni in cui l'equilibrio di coppia viene insidiato e messo in crisi da una terza persona. La riflessione critica, però, ha finora preferito soffermarsi sugli aspetti etici e giuridici del tradimento oppure sulle conseguenze sociali e religiose derivanti dalla violazione del rapporto di reciprocità amorosa, trascurando l'aspetto della rivalità erotica e del concetto di «gelosia». La carenza di studi su tale tematica nel periodo anteriore a quello classico, mirati all'analisi delle reazioni emotive provate dal partner tradito, è in effetti dovuta all'assenza nel lessico greco arcaico di un termine corrispettivo a quello moderno; il che implicitamente ha fatto supporre che in quell'epoca non esistesse neppure il concetto o un ambito ideologico affine ad esso. La difficoltà posta dall'oggettiva assenza di un lessema specifico viene superata dall'A. con un'analisi della realtà extra-linguistica, attraverso una rilettura di testi epici, gnomici, lirici in cui il triangolo amoroso si evidenzia in modo concreto, al fine di ricostruire un quadro coerente di strutture linguistiche e mentali, di associazioni di vocaboli e di idee, che vengono poi interpretate in rapporto alle coeve strutture etiche, sociali, culturali e politiche. Dalla disamina di significativi passi omerici si evince agevolmente che l'eroe epico, agendo nella consapevolezza che le sue azioni sono sottoposte al giudizio altrui è mosso costantemente dalle sollecitazioni che attengono alla propria immagine sociale e pertanto vive il tradimento come un affronto al suo onore, reagisce ad esso sul piano della vendetta, manifestando risentimento ed ira per i diritti coniugali offesi: avverte, cioè, la situazione in cui viene coinvolto come un attentato alla sua proprietà e al suo potere nell'ambito del proprio oikos. Il poeta conseguentemente, pur evidenziandone i sentimenti, quando questi costituiscano la causa di ripercussioni verso l'esterno, esclude dalla narrazione ogni riferimento all'introspezione psicologica, tranne nei casi in cui il racconto assume connotazioni serio-comiche, come risulta dal brano odisseico relativo agli amori di Ares e Afrodite (pp. 19-50). Secondo l'A., dunque, ci sono indizi che la gelosia amorosa non fosse ignota ai Greci fin dall'età arcaica, ma questo sentimento non assume un ruolo primario nella cultura e nella ideologia espressa nei poemi omerici e non viene di conseguenza evidenziato da un lessema specifico. Mentre nell'Iliade e nell'Odissea l'adulterio è considerato una vergogna per chi lo subisce, una ingiustizia che necessita di una vendetta per ristabilire l'onore perduto, in Esiodo, pur rimanendo invariata la deplorazione per il tradimento coniugale, l'accento si sposta sull'agente principale che commette la colpa e sul castigo che gli proverrà dalla divinità. La diversa prospettiva in cui il poeta tratta l'argomento lascia trasparire una mentalità diverso rispetto a quella dell'epica omerica, anche se, nota l'A., su tale mutamento incide la funzione sapienziale assolta dalle Opere esiodee (pp. 59-72). Maggiore spazio ai liberi rapporti extraconiugali, compresi quelli omoerotici, è dato dalla lirica, in particolare da Saffo e dalla Silloge teognidea (pp. 73-110). In essa la gelosia, come pathos, si coglie soprattutto nello stile e nel tono dell'enunciato. Nella produzione elegiaca attribuita a Teognide sono poste in risalto, a seconda delle circostanze, la riprovazione moralistico-paideutica e la rassegnazione

УДК 94(3) ББК 63.3 И 85 Ответственные редакторы С.В. Архипова, J1.J1. Селиванова Обложка заслуженный художник России А.Е. Козинин Рецензенты доктор искусствоведения М.Ф. Киселёв кандидат исторических наук В.Н. Илюшечкин На лицевой стороне обложки: храм Исиды на о. Филе; на обо ротной стороне: Римская Исида (II в. н.э.) из Собрания Фарнезе ISEUM: Сборник статей, посвящ ённый истории, рели гии и культуре Древнего мира / Составители С.Б. Архи пова, Л.Л. Селиванова. Москва: ГПИБ, 2012. -436 с., илл.

«Εκεί που η πλαγιά της Γκιώνας σώνεται στον Κορινθιακό, μέσα από ένα ανάερο κυματισμό γυμνών λόφων, μέσα στο φωτερό θάμπος του ήλιου και του γαλάζιου, βρίσκεται το Γαλαξείδι,η ναυτική πολιτεία της ομορφιάς και του ονείρου» Σύμφωνα με το Χρονικό του Γαλαξειδίου: «Ύστερα από πενήντα χρόνια, ησυχάζοντας ο τόπος, και τους Μπολγάρους εξολόθρεψε η οργή του Κυρίου, εβγήκασι οι Γαλαξιδιώτες πάλε στη στεριά, και εξαναχτίσασι τα σπίτια του Γαλαξειδίου, που ήτανε όλο στάχτη και ερείπια, και λόγγοι και ρουμάνια απάνου εφυτρώσασι». Το Χρονικό του Γαλαξειδίου, αυτή η μοναδική ιστορική πηγή για τις περιπέτειες και τη ζωή των κατοίκων κατά τη βυζαντινή εποχή και την εποχή της τουρκοκρατίας είναι μια σύντομη χειρόγραφη περίληψη της ιστορίας του Γαλαξειδίου απο τον 10ο έως τον 18ο αιώνα, που φέρεται να είχε γράψει κάποιος ιερομόναχος με το όνομα Ευθύμιος το 1703 και το οποίο εκδόθηκε με την προσθήκη εκτενών σχολίων απο τον Γαλαξειδιώτη μεσαιωνοδίφη Κωνσταντίνο Σάθα το 1865. Κατά τον Πανεπιστημιακό Καθηγητή Πέτρο Θέμελη: «Το Γαλαξείδι, ένα από τα χαρακτηριστικά δείγματα παραδοσιακού οικιστικού συνόλου, κατάφερε να επιβιώσει για αρκετές εκατοντάδες χρόνια, διαφυλάσσοντας τη φυσιογνωμία του σε πείσμα των αλλεπάλληλων επιδρομών και της τακτικά επανερχόμενης μανίας του Εγκέλαδου. […] Τελικά μέσα από το σύνολο του υλικού προβάλλει ανάγλυφη η συνθετική εικόνα της ναυτικής κατ' εξοχήν κοινότητας, που αποτελούσε, ιδιαίτερα στην περίοδο της ακμής της (1830-1900 περίπου), ένα ομοιογενές και σχεδόν αυτοδύναμο σύνολο, έναν πλήρη κύκλο ζωής, και ρύθμιζε αυτόνομα τα του βίου της. » Κατά τον καθηγητή Μαθηματικών και συγγραφέα Αναστάσιο Σκιαδά: «Το φαινόμενο της τέχνης και του λόγου είναι καθολικό στο Γαλαξείδι. Οι δε Γαλαξειδιώτες φέρνουν πηγαία και από καταγωγής αυτήν την έφεση με ιδιαίτερη επίδοση στη Ναυτική τέχνη και τεχνική, τις Επιστήμες, την Καλλιτεχνία και τα Γράμματα»

260 RESEÑAS Ediciones Universidad de Salamanca / CC BY-NC-ND Stud. hist., H.ª antig., 36, 2018, pp. 255-308 PLÁCIDO, Domingo: La crisis de la ciu-dad clásica y el nacimiento del mundo helenístico. Col. Crisis y Nacimientos. Buenos Aires: Miño y Dávila Editores, 2017, 279 pp. [ISBN: 978-84-17133-00-9]. La obra que se reseña a conti-nuación es, tal y como manifiesta ya desde el prefacio Domingo Plácido, una continuación de un trabajo suyo anterior titulado La sociedad ateniense. La evolución social en Atenas durante la Guerra del Peloponeso (Barcelona, 1997). Para el A. esta guerra se consti-tuye como un acontecimiento desenca-denante de una serie de cambios que acaban afectando tanto a quienes salie-ron vencedores de la contienda como a sus principales perdedores. La pre-sente monografía se halla dividida en cuatro apartados además del prefacio inicial. La introducción, escueta, que soslaya los temas principales del resto del trabajo. Tres extensos capítulos, que constituyen el grueso del libro. Y la conclusión, de nuevo breve por la enorme explicación anterior de los resultados ya en los capítulos. Se trata de una obra de madurez, fiel a la his-toriografía marxista del autor, de lectu-ra lenta, tranquila y pensada, con una ingente cantidad de información fruto de años de dedicación a la Historia de Grecia. En el primer capítulo, titulado «Características generales de la ciudad estado en época clásica», Plácido narra el inicio de la democracia en Atenas y las contradicciones que este sistema presenta para mantener la estabilidad social, pues, por un lado necesita de la guerra para seguir subsistiendo y, por otro lado, de los ricos para sufragar dicha guerra. A lo largo de este primer capítulo también se proyectan intere-santes reflexiones sobre la condición de ciudadanía en la Antigüedad desde que en un primer momento Solón la usase como arma frente a la esclavitud. Se desprende del texto una enorme preocupación del autor por los campe-sinos, por su forma de vida y su evolu-ción social, política y económica en el siglo IV a. C. El riguroso manejo de las fuentes por parte del autor para desarrollar al-gunos de sus planteamientos más im-portantes requerirá al lector un mínimo conocimiento previo de las mismas que le permitan extraer lo máximo de la obra, que está dirigida a un público especializado. Quizá, en este sentido, la exposición expresa de algunos frag-mentos a los que se alude hubiera fa-cilitado la recepción de esta obra a un público mayor, en detrimento, eso sí, de la impecable relación de fuentes y su tratamiento de la que se puede dis-frutar tal y como ahora está. En este primer capítulo se abor-dan también otra serie de cuestiones. El autor escribe sobre economía, sobre la especulación (mayor de la que hasta ahora se había pensado) y de los prés-tamos (también entre los ricos), que tan necesarios eran para el correcto funcionamiento de la economía en el siglo IV a. C. También se concede una importancia capital al individua-lismo, que va ganando prominencia y relevancia, no solo a nivel económi-co, sino también político, sobre todo a partir del reinado de Alejandro y, tras la muerte de aquel, mediante sus jefes militares. Domingo Plácido dedica atención no solo a Atenas, pero como no podía ser de otra forma, también a esta.

The way in which we shape a particular memory based on tragic facts of the past has an effect on the knowledge we have of that past. In this article, we aim to discern the reliability of two episodes in which Chilon of Sparta and Solon of Athens, two of the Seven Wise men of ancient Greece, warn about Pisistrato’s becoming a tyrant. Hence we analyse both cases separately, paying special attention to the sources and their historical evolution, in order to understand these episodes’ presence in the historiography of the 5th and 4th centuries B.C. Historiographical analysis of both stories in their respective sources let us conclude that both warnings were more literary than historical.

Το παρόν συγχρηµατοδοτήθηκε από την Ευρωπαϊκή Ένωση (Ευρωπαϊκό Κοινωνικό Ταµείο) και εθνικούς πόρους στο πλαίσιο της πράξης «ΝΕΟ ΣΧΟΛΕΙΟ (Σχολείο 21ου αιώνα) -Νέο Πρόγραμμα Σπουδών» του Επιχειρησιακού Προγράµµατος «Εκπαίδευση και ∆ιά Βίου Μάθηση» Οδηγός για τον εκπαιδευτικό ΕΛΛΗΝΙΚΟΣ ΚΑΙ ΕΥΡΩΠΑΪΚΟΣ ΠΟΛΙΤΙΣΜΟΣ Α΄ ΛΥΚΕΙΟΥ ΠΕΡΙΕΧΟΜΕΝΑ Α. Μέρος 1. Ωρολόγιο Πρόγραμμα 2. Σκοποί διδασκαλίας 3. Διδακτέα ύλη και ενδεικτικοί διδακτικοί στόχοι κατά διδακτική ενότητα Α. Η έννοια του πολιτισμού Ο Ελληνικός και ο Ευρωπαϊκός πολιτισμός με μια γρήγορη ματιά Β. Επιστήμη-Τεχνολογία Γ. Κοινωνία-Οικονομία Δ. Πολιτική Ε. Γράμματα ΣΤ. Θρησκεία Ζ. Τέχνη 4. Τελική Αξιολόγηση της επίδοσης του μαθητή Β. Μέρος 1. Προγραμματισμός διδασκαλίας 2. Διδακτική μεθοδολογία (ενδεικτικά)

idee Che si parli della Costituzione europea o della crisi economica, che ci si interessi delle potenze mondiali emergenti o dei nuovi localismi -in breve, quando ci occupiamo della nostra identità di italiani, europei, occidentali -è immancabile trovare un riferimento alla comune eredità greca. Almeno questo, è opinione condivisa, non solleva troppi problemi, mentre intorno tutto sembra cambiare (troppo) rapidamente. Ma anche su questo piccolo punto le cose non sono così semplici. Certo, si può parlare di «eredità greca»: ma cosa significa «greco»? Quando si parla dell'eredità cristiana, o islamica o ebraica, il pensiero corre a un testo sacro capace di fondare una fede comune. Nel mondo greco manca qualcosa di analogo. La Grecia che si studia a scuola, da Omero (VIII sec. a.C.) alla (presunta) chiusura della scuola filosofica di Atene per opera di Giustiano (529 d.C.), copre un arco temporale di circa 1.300 anni. Ma si dimentica troppo facilmente che per un altro millennio almeno la civiltà greca ha continuato a fiorire in quell'infinita decadenza dell'impero bizantino, fino alla caduta di Costantinopoli nel 1453, quando numerosi dotti sono approdati sulle coste italiane pieni di manoscritti greci, dando vita al Rinascimento. E il riferimento all'impero bizantino, nient'altro che il proseguimento dell'impero romano, serve a complicare ulteriormente il problema, perché introduce un nuovo ospite, quel mondo latino che spesso è visto in simbiosi con il mondo greco, e a volte no. Quando si parla di eredità greca a che cosa si allude, allora?

"Una constante, cuando nos referimos a la mitología griega, consiste en que, a menudo, parece que traspasa la realidad, de manera que ambos mundos, el real y el imaginado, se mezclan. En lo que respecta a las amazonas, existían diversos mitos y, dentro de ellos, diversas versiones de cada mito que a lo largo del tiempo fueron generando, en el imaginario colectivo, una visión estereotipada de ellas y de los acontecimientos que las rodearon. En lo que respecta al ámbito económico, el comercio griego no solo abarcó todo el Mediterráneo sino que a través de él los griegos se pusieron en contacto con culturas tan alejadas de su órbita como los iberos o los escitas.

En este sentido, y a tenor de los recientes descubrimientos de numerosas tumbas de mujeres guerreras entre los escitas, sármatas, saurómatas, etc. que habitaron en las estepas rusas situadas al norte del Mar Negro, pretendo establecer una relación entre estas y la gran cantidad de piezas cerámicas que con representaciones de amazonas se han localizado en las colonias griegas situadas en las estribaciones de la costa norte del Mar Negro. Sobre ellas, hay que destacar que esta zona se ha conformado como la tercera región (tras Etruria y la propia ciudad de Atenas) en que se han localizado un mayor número de estas piezas (tras un análisis que he realizado sobre cerca de 1700 piezas cerámicas en todo el Mediterráneo). De forma que podría ser posible intentar trazar algún tipo de relación entre los motivos que estas piezas presentaban y la cercanía de dichos asentamientos a culturas como las mencionadas donde la capacidad bélica de la mujer parece haber sido importante y que quizá podría tener conexión con los tradicionales mitos sobre las amazonas.
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Greek civilization and identity crystallized not when Greeks were close together but when they came to be far apart. It emerged during the Archaic period, when Greeks founded coastal city-states and trading stations in ever-widening horizons from the Ukraine to Spain. No center directed their diffusion, and the settlements ("colonies") originated from a multitude of mother cities. The "Greek center" was virtual, at sea, created as a back-ripple effect of cultural convergence following the physical divergence of independent settlements. "The shores of Greece are like hems stitched onto the lands of Barbarian peoples" (Cicero). Overall and regardless of distance, settlement practices became Greek in the making, and Greek communities far more resembled each other than any of their particular neighbors, such as the Etruscans, Iberians, Scythians, or Libyans. The contrast between "center and periphery" hardly mattered (all was peri-, "around), nor was a bipolar contrast with barbarians of much significance. Rather, not only did Greek civilization constitute a decentralized network, but it also emerged, so this book claims, owing to its network attributes.

Following a section on networks and history, it demonstrates its approach through case studies involving Rhodes, Sicily, the Far West (Phokaians), and the Phoenicians. The book concludes that it was a network dynamics of small worlds that rapidly foreshortened connectivity and multiplied links and hubs, thus allowing the flows of civilizational content and self-aware notions of identity to overlap and proliferate.

Drawing on Mediterranean studies, ancient history, archeology, and network theory (especially in physics and sociology), this book offers a novel approach to historical interpretation.


Advanced Reviews:

"Malkin's book takes the study of Greek colonization in the Archaic age to a new level of sophistication. The very era in which Greeks scattered themselves around the Mediterranen paradoxically resulted in convergence rather than divergence, and fostered the sense of collective identity. For Malkin, this occurred not despite but beause of the dispersal: a shifting dynamic of interconnections, overlapping, and complex 'middle grounds.' The subject will not be the same again" (Erich Gruen, University of California, Berkeley).

A Small Greek World is a thought-provoking look at ancient Greek history through the lens of network science. History is driven by many networks—from networks grounded in geographical proximity, travel, and trade to powerful political and military alliances. Malkin weaves the language of networks into an era of remarkable history, forcing us to re-think just about everything we know about the period." (Albert-Lásló Barabási, Northwestern University, author of Linked).

È probabile che i greci avrebbero potuto fornire contributi significativi alla fisica sperimentale; se non l'hanno fatto, non è stato per incapacità, ma perché hanno considerato questo genere di attività alla stregua di un lavoro artigianale. Della fisica li ha interessati ciò che si poteva affrontare «stando seduti»; soprattutto la riflessione matematica e l'osservazione astronomica nell'ambito di un universo limitato e ordinato. Anche qui continua a regnare una visione artistica. Le stelle si muovono seguendo il suono delle sfere e nei numeri si cela potenza divina. Grandioso e particolarmente lontano dagli uomini d'oggi è il pensiero che gli astri in se stessi non esistano, ma rappresentino emanazioni della luce cosmica che pioverebbe dalla volta celeste attraverso pori o occhi, e che nella sua pienezza sarebbe per noi troppo forte. Sotto quella luce bruceremmo, come accadde a Fetonte. C'è ancora un luogo nel quale ci giunge la superiore realtà di quest'immagine dell'universo: il Pantheon a Roma. Ci si augura che prima o poi sia liberato dagli accessori cristiani.

Η ισχυροποίηση της εθνικής ιδεολογίας του «βρεφικού» κράτους της Ευρώπης, της Ελλάδας, ήταν το στοίχημα με το οποίο θα έπρεπε να έρθουν αντιμέτωποι οι ιθύνοντες του κράτους γύρω στο 1830, κατά τα πρώτα δηλαδή χρόνια της ανεξαρτησίας του, ώστε να καταστήσουν την εδραίωσή του μια πραγματικότητα στον χάρτη των εθνών. Αυτό το αίτημα δεν γεννήθηκε ξαφνικά, αλλά, προέκυψε μέσα από τις ζυμώσεις του Νεοελληνικού Διαφωτισμού.

El presente artículo se propone realizar una valoración de la obra del iconógrafo griego
contemporáneo Michalis Vasilakis, en el contexto de la tradición de la pintura bizantina. La obra de Vasilakis presenta elementos aparentemente rupturistas, que pueden llevar a
pensar que el artista griego se separa completamente del camino de la tradición. De este
modo, nos proponemos establecer ciertos criterios para plantear de manera adecuada la
discusión en cuestión.

Among scholars of classic philosophy in the West, it is not uncommon to deny the existence of non-Western metaphysics. This seems due largely to culture-specific ideas or standards about what metaphysics is or how it should be done. In addition, there is a general unfamiliarity with methods and approaches of divergent philosophical traditions. Such a scenario occasions the need to ask once again what metaphysics is. This paper seeks to rediscover an original conceptualization of this science in the West: that which Aristotle tackles in the introductory chapters of his Metaphysics. In the introductory sections of said treatise, Aristotle takes metaphysics to be the kind of knowledge that the wise have. As wisdom, it is the highest exercise of theory.

In this paper, I compare the materialism in Indian civilization defended by Carvaka philosophers and the materialism in Greek civilizations represents by Epicurean philosophers. Carvaka philosophy appeared after Vedic period approximately 7th century BC and its earliest texts came around the 6th century BC. Epicurus developed his philosophy just after the death of Aristoteles in 4th century BC. The problem of materialism has existed both civilizations.

This paper contents a comparative perspective on the understanding of the materialism by both philosophical systems. I omit some points of their philosophy in order to be able to correlate them on the same issue. I divided into two chapters. In the first chapter I touch upon the issue of the physics, in the second chapters, I mention the issue of the ethics. The way of my method is to compare two different ideas on the same issue sequentially.

The paper explores the subject of represented identity in the Chroniche de la città de Anchona, written by Gian Mario Filelfo during his stay in Ancona as a public teacher. After a survey of the political and cultural situation on the eve of Filelfo’s arrival, medieval and humanist traditions on the origin of the city, grounded on scant mentions of the classical authors, are examined. The narration of the Chroniche is then summarized in order to elucidate how Gian Mario created an overgrown mythical-historical construction focussing on numerous Greek contributions to the development of the civic society of Ancona. Inspired by Ciraco Pizzicolli, Filelfo expects to make his narration credible by referring back to fictitious sources, such as a certain Xenophon or Herodotus of Cyrene. Finally, it is hypothesized that, alongside ancient and humanistic models, the basic role attributed to Greek and Eastern people in the Chroniche is plausibly based on flows of immigrants from the Balkans or from Greece who landed on the coasts of the Marche region in the fifteenth century.

Il contributo esamina il tema della rappresentazione identitaria nelle Chroniche de la città de Anchona, composte da Gian Mario Filelfo durante la sua permanenza ad Ancona in veste di pubblico maestro. Dopo una ricognizione della situazione politico-culturale alla vigilia dell’arrivo filelfiano, vengono passate in rassegna le tradizioni medievali ed umanistiche sulle origini greche della città, fondate sui magri cenni degli autori classici. La narrazione delle Chroniche è quindi ripercorsa per illustrare come Gian Mario costruisca un’ipertrofica architettura mitistorica che pone al centro i numerosi apporti greci alla formazione della realtà civica anconetana. Ispirandosi a Ciriaco Pizzicolli, Filelfo pretende di accreditare il racconto con il rinvio a fonti fittizie, quali un Senofonte o Erodoto di Cirene. Si propone in conclusione che, accanto ai modelli antichi e umanistici, il ruolo fondamentale attribuito agli elementi greco-orientali nelle Chroniche sia piuttosto debitore ai flussi di immigrati dai Balcani o dalla Grecia che nel Quattrocento approdano sulle coste marchigiane.