Ancient Greece (History)

Η διδακτική αυτή προσέγγιση αφορά στο σχεδιασμό και την υλοποίηση της διδασκαλίας στο πλαίσιο ενός μαθήματος φιλοσοφίας σχετικά με τις θεωρίες της γνώσης στη Β΄ Γενικού Λυκείου,  με  βάση  το διδακτικό  βιβλίο  Αρχές  Φιλοσοφίας  στο  πλαίσιο  του  αναλυτικού προγράμματος.  Πιο  συγκεκριμένα,  θα  προσπαθήσουμε  να  προτείνουμε  τον  εμπλουτισμό του κεφαλαίου 3: Αναζητώντας τη γνώση, ενότητα τρίτη: Θεωρίες για την πηγή της γνώσης, χρησιμοποιώντας  στοιχεία  θεωρίας  της  γνώσης  και  της  αντίληψης  των  Προσωκρατικών.  Στόχος  μας  είναι  να  εμπλουτίσουμε  το  κεφάλαιο  αυτό  με  στοιχεία  προσωκρατικής  φιλοσοφίας ως παλαιότερης χρονολογικά και προϋπάρχουσας εκείνης της Κλασικής εποχής  και των Νεοτέρων χρόνων.

This paper discusses the most controversial subject of sex within a spiritual setting, as the holy yoke presented itself among fertility cults of ancient pagan cultures. It presents a fine treatment of the subject with findings rarely traced in modern scholarship.

This research strives to analyze the reasons behind the discrepancies in gender equality between classical Athens and Sparta.  I do so by analyzing the values and beliefs in these societies, and have come to the conclusion that the militaristic society of Sparta heavily influenced the equality of Spartan women.

https://www.habelt.de
Nováková, L. 2019. Greeks who dwelt beyond the sea: people, places, monuments.  Universitätsforschungen zur prähistorischen Archäologie 333. Bonn: Dr. Rudolf Habelt. ISBN 978-3-7749-4216-5.
The Greek civilization, whose legacy remains visible to the present day, developed in several places on the shores of the Mediterranean Sea. The Greeks often came into contact with different, sometimes significantly older and more developed cultures that helped them to advance in the sciences, arts and trade. One such crossroads of civilizations was Anatolia, a land that was the literal meeting place of east and west with an incredibly diverse population. This was reflected in the diversity of its cultures, languages and religions. There is a growing volume of new research – papers, articles and monographs – aimed at determining at least in part how these ancient societies defined themselves. The answer to this relatively complex question can only be sought in the written and archaeological evidence. We can get to know the Hellenes from written sources and their unique artistic heritage, while grave art helps to fill in the rich mosaic of their Anatolian neighbors. The term “Greeks dwelling beyond the sea” is a paraphrase of the name for the Greeks in foreign sources (Yaunā), which referred to the inhabitants of the distant lands beyond the western frontier of the Persian Empire. In this case, the term refers to the Greeks who crossed the Aegean Sea and settled on the Anatolian mainland and nearby islands.
https://bmcr.brynmawr.edu/2020/2020.09.34/

For Michel Foucault, governing of people is only possible through the “manifestation of truth” of rulers, an act or a ritual, whose nature and ways change according to time and society. His series of lectures, titled “On the Government of the Living”, begin with an example from the Roman Empire, namely Septimius Severus’ horoscope, which he got painted on the ceiling of his palace. In most cases concerning the Roman emperors, the manifestation of truth, i.e. the manifestation of the truth of one’s existence, of the truth of the things that one realises through his body and behaviours as a prerequisite of political power, is possible through astrological knowledge, whereas in Classical Greek tragedy and politics, this is a result of secular research and investigation. Although Foucault devotes a considerable space for the latter, he does not discuss why the Greek and Roman practices differ or why, contrary to the Roman imperial period, horoscopes were not used as a way of manifestation of truth in the Roman Republic. He does, however, claim that the truth to be manifested in pagan antiquity, which was “outside” the individual, transformed into a concept of truth that resided “in” the individual, which must be revealed through baptism and confession, and that this new idea formed the basis of modern governmentality we experience today. This article is an attempt to explain and complement Foucault’s ideas on the manifestation of truth in  antiquity.

Turkish:
Michel Foucault’ya göre insanlar üzerinde iktidar kullanımın gerçekleşebilmesi, bireylerin ya da yöneticilerin hakikatlerinin farklı toplum ve dönemlerde çeşitli yollarla tezahürüne bağlıdır. Bu olmadan iktidarın işlemesi nerdeyse imkânsız gibidir. Foucault, Roma imparatoru Septimius Severus’un sarayının tavanına çizdirdiği horoskopunu buna bir örnek olarak seçmiştir. Hakikatin, daha doğrusu kişinin varlığının, bedeniyle yaptığı şeylerin veya davranış biçimlerinin hakikatinin tezahürü, birçok Roma imparatoru için astrolojik bilgi üzerinden gerçekleşirken, Klasik Yunan tragedyalarında ve siyasetinde bu süreç tek başına tanrısal ya da göksel bir yolla değil, fakat insanların belirli seküler araştırma ve soruşturma süreçleriyle ortaya çıkar. Klasik Yunan’da iktidarın kullanımının ön şartı olan kanıt ve şahitliğin yerini Roma İmparatorluğu’nda kehanet alır. Foucault ne bu değişimin nasıl gerçekleştiği ne de neden Roma Cumhuriyeti’nde horoskopların benzer bir işleve sahip olmadığını açıklar. Ona göre, Hıristiyanlığa kadar insanların dışında bulunan ve ifşa edilmesi gereken hakikat, yeni dinle birlikte insanların içinde yer alan ve dışarı çıkarılması gereken bir şey hâline gelmiş ve bu da modern yönetimselliğin temelini oluşturmuştur. Bu makale düşünürün Antik Çağ’da hakikatin tezahürüyle ilgili fikirlerini açıklamayı ve gerekli yerlerde tamamlamayı amaçlamaktadır.

This course offers an introduction to the history of ancient Greece from the Bronze Age to the end of the Hellenistic Age (roughly the 16th to the 1st centuries BCE), drawing on both source materials and modern works. This is a student-driven seminar based on a balance of lectures, readings, and in-class discussions on the societal, religious, and political developments of the Greek world in antiquity. Students will become familiar with the Bronze, Archaic, Classical, Hellenistic, and early Roman periods of Greek history.

The foundation of this course is the geopolitical history of the expanding Greek world; however, students also will engage the importance of ancient Greek culture, literature, religion, art, and gender roles. Through the investigation of texts, architecture, and archaeology, students will gain an appreciation of not just the ruling classes of the ancient Greek world, but also of the daily lives of normal Greeks and Hellenized native peoples.

Greek art has had a lasting impact on the Modern and Ancient world through their use of Architecture, Religious art, Bronze casting and art within everyday life. Greek Art has influenced places such as Egypt, Rome and India and has created positive change throughout the ancient and modern world.

The article takes a look at some historiographical perspectives that have conditioned the studies on the Greek polis during the last decades, paying particular attention to the concept of consumption city impelled by Moses Finley, following Werner Sombart and Max Weber, and the criticisms on this notion elaborated by Mogens Hansen within the Copenhagen Polis Center. A review of Sombart’s formulation on the consumption city, which is Weber’s point of departure taken up by Finley in proposing that the ancient city was a city of consumers, allows Hansen to conjecture that the polis does not fit into this model. Indeed, it is based on a distribution of the population between countryside and town that is not in line with what recent archaeological surveys have shown in relation to the polis. On the basis of this, the notion of Normalpolis, promoted by John Bintliff but originally enunciated by Eberhard Ruschenbusch, and certain ideas of Aristotle, on the inclusion of peasant population in the politeia, are reconsidered to understand the relationships between population, territory, and political models that were probably characteristic of the structure of most poleis.

Link to download: https://hdl.handle.net/11299/220694

This article makes three arguments regarding the Battle of Thermopylae. First, that the discovery of the Anopaea path was not dependent upon Ephialtes, but that the Persians were aware of it at their arrival and planned their attacks at Thermopylae, Artemisium, and against the Phocians accordingly. Second, that Herodotus’ claims that the failure of the Phocians was due to surprise, confusion, and incompetence are not convincing. And third, that the best explanation for the Phocian behavior is that they were from Delphi and betrayed their allies as part of a bid to restore local control over the sanctuary.

copyright : Alexandros TZIOLAS
Ο Μέγας ΑΛΕΞΑΝΔΡΟΣ στην πορεία του προς την Σογδιανή !
Διηγήματα των Ουζμπέκων : (Σογδιανή - Βακτριανή) για τον Μέγα Αλέξανδρο -
Τασκένδη 1974 : Έκδοση στα Ρώσικα
1η ΠΑΓΚΟΣΜΙΑ ΔΗΜΟΣΙΕΥΣΗ στα Ελληνικά, copyright.

Ο νόμος τους φορολογεί ως πολίτες, τους επιφορτίζει με “λειτουργίες”, απαιτεί στρατιωτική θητεία και τους επιβάλλει κεφαλικό φόρο. Τους απαγορεύει να έχουν ιδιοκτησία γης ή να νυμφεύονται μέλη των οικογενειών των ελεύθερων πολιτών. Τους αποκλείει από τη θρησκευτική οργάνωση της πόλης και τους απαγορεύει την απ’ ευθείας προσφυγή στα δικαστήρια. Αλλά τους δέχεται ευχαρίστως στην οικονομική ζωή, εκτιμά την εργατικότητα και τη δεξιοτεχνία τους, τους παρέχει θρησκευτική ελευθερία και φρουρεί τον πλούτο τους σε περίπτωση βίαιων επαναστάσεων

Resumo
No primeiro livro de Histórias, três episódios da vida de Creso ilustram as principais
características do gênero trágico presentes na narrativa herodotiana. O primeiro trata do
encontro de Sólon com Creso (I, 30-33), depois o de Creso com Adrasto, o futuro assassino
de seu filho (35-45) e, por fim, do encontro de Creso com Ciro (85-90). A nosso ver, tais
episódios podem ser interpretados como uma versão reduzida, em prosa, de uma trilogia
trágica. Portanto, neste artigo, demonstramos como Heródoto delineou sua interpretação
da vida de Creso a partir de elementos estruturais da tragédia.
Palavras-chave: Heródoto; Creso; Sólon; Adrasto; Ciro; tragédia grega
Abstract
In the first book of Histories, three episodes of the life of Croesus evidence the main
characteristics of the tragic genre present in the Herodotean narrative. The first deals with
the meeting between Solon and Croesus (I, 30-33), then Croesus with Adrastus, the future
murderer of his son (35-45), and, finally, the meeting of Croesus with Cyrus (85-90). In our
view, such episodes can be interpreted as a reduced prose version of a tragic trilogy. The
aim of this paper is to examine how Herodotus drew his interpretation of Croesus' life from
the structural elements of tragedy.
Keywords: Herodotus; Croesus; Solon; Cyrus; Greek tragedy

This short article attempts to show that there was not sword particular to the Spartans and that short swords were used by various Greek Armies from the Bronze Age. Origany published in Greek in the Naftiki Hellas (Naval Greece) magazine of the Hellenic Navy.

La légende de Philippidès est bien connue aujourd’hui : il aurait été envoyé à Athènes pour annoncer la victoire de Marathon et se serait effondré après avoir délivré son message. Cette version est celle que développe Lucien de Samosate au IIe siècle après J.-C. Pourtant au Ve siècle avant J.-C., Hérodote parle quant à lui d’un Philippidès hémérodrome allant demander de l’aide aux Spartiates avant la bataille. Entre les deux récits, plusieurs auteurs ont repris le thème du messager, chacun d’entre eux altérant légèrement la leçon précédente selon sa propre stratégie discursive. Le motif apparaît alors comme un mythe, c’est-à-dire une histoire commune à de multiples sources mais toujours adaptée aux codes et aux intérêts particuliers de chacune des sources qui le présentent. L’ensemble des re-présentations de l’épisode donne l’occasion, du fait de l’épaisseur historique dont nous disposons, de rentrer dans l’atelier d’un mythe en train de s’élaborer.

Die Geschichte des Ionischen Aufstandes und der Perserkriege (5. Jh. v. Chr.) ist von dem antiken Geschichtsschreiber Herodot überliefert worden. Eine unreflektierte Übernahme seiner Erzählung ist jedoch nicht möglich. Allerdings läßt sich nicht ignorieren, daß zahlreiche seiner Behauptungen überprüft werden können, so etwa die Angaben zu Schlachtfeldern an der realen Topographie. Den Wahrheitsgehalt der von Herodot überlieferten Erzählung aufzuspüren, haben sich die Autoren dieses Bandes zur Aufgabe gestellt.

A dēmokratía teve origem na época arcaica da Grécia antiga, mais precisamente por volta do segundo quartel do século V a.C., e Atenas foi a capital política e cultural do seu desenvolvimento. O espaço deste artigo dedica-se à caracterização da evolução deste regime, que nela se tornou proeminente e herança da actualidade.

En el presente artículo (publicado el 17 de octubre de 2017 en la Revista Éufrates) se analizan las principales ideas reflejadas en el Discurso de Pericles, recogido por Tucídides en el Libro II de la Historia de la Guerra del Peloponeso. Su relevancia reside en ser el primer manifiesto de la teoría democrática.

Im Peloponnesischen Krieg (431 bis 404 v. Chr.) standen sich die Machtblöcke des Ersten Attischen Seebundes unter Führung Athens und des Peloponnesischen Bundes unter seinem Hegemon Sparta gegenüber. Dank Thukydides sind wir über den Verlauf dieses antiken Weltkriegs wie über kaum ein zweites Ereignis des Altertums informiert. Bruno Bleckmann erläutert die Kriegsgründe, die verschiedenen Etappen der Auseinandersetzung, den Ausgang sowie die historische Bedeutung dieses Konflikts.

""En Filipo II y el Arte de la Guerra tendremos la oportunidad de conocer en profundidad a uno de los más grandes reyes de la antigua Macedonia. Gracias a su habilidad como estratega, diplomático, político y soldado, heredó un reino pobre, débil y acosado por innumerables enemigos y lo transformó en el más poderoso de toda Grecia.

A lo largo de sus páginas podremos conocer la historia del reino Macedonio, desde sus orígenes míticos hasta la formación de un imperio, de la mano del que, a la postre, se convertiría en el padre del mítico Alejandro Magno y en el forjador de un nuevo ejército que cambiaria el devenir de la guerra en la Antigüedad. Filipo II fue el creador de la falange macedonia, formación que se demostraría como inigualable en el campo de batalla y que reportaría incontables victorias sobre poderosos enemigos, como los ilirios, los tesalios, los tracios, los beocios o los atenienses. Pero no sólo eso, logró integrar en el campo de batalla a la infantería y a la caballería para emplearlos en nuevas formaciones tácticas: armó a sus soldados con las míticas sarissas y apreció como pocos las posibilidades militares que la maquinaria de guerra podía proporcionarle, siendo el mecenas de numerosos avances en este campo. Soñó con conquistar el Imperio persa, cuando ya había logrado lo que nadie antes fue capaz: el control de Grecia.

Sólo la muerte le arrebató esa hazaña, pero sentó las bases de lo que más tarde conseguiría su propio hijo. Su figura levantó tanto odios como pasiones; se le conocía como mujeriego y bebedor, pero también por su habilidad para la oratoria, por sus astucia, determinación y valor. Siempre luchó en primera línea junto a sus soldados y nunca permitió que éstos le llamaran rey, sino solo "General".

There is much agreement from both ancient and modern sources, to pinpoint what a typical Greek tyrant was. The word ‘Tyrannos’ is not of Greek origin, but has been used by poets to convey a particular description of a dictator- like leader during the Archaic Greece era. The tyrants during this time were characteristically men whom held power in their Polis and overthrew the Aristocracy as a way of liberating the oppressed people of the city-state, and whom quenched their desire for immense power and wealth, using violence and bloodshed as a way to uphold conformity and plunder surrounding islands for riches. Armed forces are used by all tyrants as the way of creating a Tyranny, disarming the opponents and claiming the city as theirs, with the support of the people and specifically the hoplite class. Some Tyrants never ruled for very long, being overthrown by enemies, but during their tyranny they were able to supply their Polei with immense growth and advancement. The Samian Tyrant, Polykrates was able to solely rule over his city-state from 532BCE after disposing of his two brothers, and created a sea empire where he dominated many islands, parts of mainland Greece and Asia Minor, using powerful naval forces. We may conclude that Polykrates seemed to be a typical Greek Tyrant, due to the similar actions that were undertaken by many other Greek tyrants, and therefore creating fundamental characteristics of a Tyranny.

The role of the hoplite as a central pillar of the ancient polis‑system seems incontrovertible nowadays. From the 8th/7th century B.C. on, these bronze armour‑clad warriors fought in a closed formation, the phalanx, and successfully defended the Greek mainland against the Persians, or the Greek colonies along Mediterranean shores. The military brotherhood and equality involved created a feeling of belonging, and thus led to the development of the most important political institution of ancient times, the popular assembly. Nevertheless, this thesis has led to deep disagreement among classical researchers. Supporters of the “traditional” approach and their opponents, the “gradualists”, confront each other regularly with extremely forceful arguments. However, this discussion has not attracted much attention other than among historians, for instance in classical archaeology, despite the topic’s axiomatic character for the overall understanding of ancient Greece. This paper thus tries on the one hand to present the arguments involved, and on the other to pose the question how material culture can help in addressing issues of the development

Until the classic Greek period (5th Century B.C), the Black Sea was considered like a geographical area of boundary in the Hellenic world. In this article, I present some reflections about the different notions of border used by historiography and literature about the Pontus Euxinus and its inhabitants. Words such as linguistic, political, economical, and conceptual boundary and Asian corridor are developed in this text to analyse the impact that this area had in the Greek citizens during the classic era.

Keywords: Black Sea, boundary, 5th Century B.C.

La desigual distribución de la riqueza bajo las condiciones actuales del capitalismo es, como bien se sabe, el eje sobre el que Piketty ha centrado su atención; asimismo, forma parte de sus reflexiones el posible rol del estado, a través de los sistemas de tributación, como modo de in-tervenir en la distribución y atenuar el impacto de la desigualdad, incluso de propender a cierta igualación. No son sus respuestas concretas sino los interrogantes y los aspectos conceptuales a veces subyacentes en las respuestas mismas, los que aquí abordamos, en la medida en que nos convocan a reflexionar sobre la especificidad de la Atenas del siglo IV a.C. a partir de cuestiones que no dejan de remitir a la situación presente. Como en muchos otros aspectos de la Grecia antigua, las estimaciones acerca de cuán igualitarias o desiguales fueron las póleis según la distribución de la riqueza han conducido a que, sobre la misma base documental, unos las hayan considerado sociedades relativamente igualitarias, mientras que otros las han percibido como sociedades desiguales. En este contexto, la distribución de la riqueza y la eva-luación del grado de igualdad o desigualdad en la Atenas del siglo IV han encontrado un lugar privilegiado entre los intereses de los especialistas, debido a la conjunción de los datos disponibles sobre población y riqueza y a cierto nivel de consenso dentro de la comunidad académica en cuanto a la posibilidad de usar estos números, más de allá de discusiones sobre la interpretación de ciertos datos. Mi objetivo, tras revisar los datos e interpretaciones plan-teadas, es tratar de ensamblar este conjunto para producir un modelo de distribución de la riqueza entre diferentes sectores de la comunidad de ciudadanos atenienses. A partir de esto, se extrae el coeficiente de Gini con la idea de ponderar, dentro de lo que cabe, el grado de desigualdad que implica determinada disposición de los datos, cuando se asumen ciertos puntos de partida. Mi propia percepción a partir de los diferentes argumentos esgrimidos, conforme a los datos ensamblados, me llevará a proponer un modelo de distribución de la riqueza, con el cual voy a configurar un posible cuadro de distribución de la tierra, el elemento más significativo de la riqueza. Finalmente, planteo diversas cuestiones abiertas al debate conforme a los ejes de este evento. Mi perspectiva es que, a pesar de las importantes disparidades, en términos relativos y comparativos no en términos absolutos, claro está, la sociedad ateniense fue relativamente igualitaria.

In this paper classical Athenian discourses about the end of tyranny and the beginning of democracy are analyzed. In particular, taking as a starting point the perspective of some modern specialist about Athenian democracy as a political regime that lacked a theory or systematic thinking as sustenance, aristocratic elements present in democratic discourse are taken into account. Lastly, the discourses about the end of tyranny are situated in the broader context of ideological disputes about the political capability of the masses.

Keywords: Athens – Discourse – Democracy – Aristocracy – Democratic Theory


En el presente artículo se analizan los discursos existentes en la Atenas clásica acerca del fin de la tiranía y el comienzo de la democracia. En particular, partiendo de la perspectiva de diversos autores modernos según la cual la democracia ateniense careció de una teoría o un pensamiento sistemático que le hayan brindado sustento, se estudian las características aristocráticas presentes en el discurso democrático. Por último, se relacionan los discursos sobre el fin de la tiranía con las disputas ideológicas en torno a la capacidad política de las masas.

Palabras Clave: Atenas – Discurso – Democracia – Aristocracia – Teoría Democrática

In my undergraduate thesis I explored the possibility that Ancient Greek fertility cults ritualized certain ethnobotanical practices that might today have been called "abortion," but at the time, would have been thought of in a very different way. A lack of very hard evidence leaves these suggestions speculative at best, however we know from modern comparative anthropological studies that every culture has some method or another of dealing with pregnancies that do not end in a living birth, and the near silence on this matter in the historical record and modern scholarship has left this a question worth asking.

На каком языке пересвистываются птицы? Чем гиена похожа на свинью? Можно ли увидеть ад? Где смерть помогает жизни? Каково происхождение слова «Россия»? Отчего если Счастливцев, то Аркадий? Каким был бурсацкий язык и что такое разговор «по херам»? Переведены ли труды Сталина на древнегреческий? Каково происхождение заклинаний Гарри Поттера?
Помещённые в этой книге заметки и очерки в своей совокупности дают общее представление об античной культуре и цивилизации, о греко-римском наследии в современном мире. Предоставляются важнейшие сведения о классических языках – древнегреческом и латинском. В разбираемых сюжетах поясняются, комментируются, исследуются греческие и латинские слова, фразы, языковые явления, а также античные, библейские, средневековые культурные и бытовые ситуации. Книга будет полезна старшеклассникам, студентам, аспирантам и всем, кого интересуют историко-культурные традиции Западной Европы и России.

IG V 1,1 should not be dated to the beginning of the Archidamian War. Connections with an
allusion in Thuc. 2,8,4 and the explication of the beginning of the War in the Peace of Aristophanes are not
very firm. Datation at the Decelean War remains possible.

1 Tabooed, worshipped, and sometimes exploited, the female breast is a visible, tangible and beautiful feature of the female body. Although it is a secondary sexual organ, and not necessary for reproduction, the female breast has an aesthetic and a functionality that makes it distinctly female. While the breast is physiologically a mammary gland designed to provide nourishment to newborn babies its physical feature, its sensitivity, and its oral practicality have created a fascination that influences the value placed on it both by men and women (Jones, 15). To understand contemporary attitudes about the female breast, it is necessary to analyze traditional and persistent symbolism, and imagery, around the concept of breastfeeding, and providing natural substance that has influenced modern Western culture. In monotheistic cultures such as Judaism, Christianity, and Islam, the breast manifested sacredness and was believed to be the "spiritual nurturance of all Christian souls" (Yalom, 5). This tradition harkens back to the Paleolithic period where archaeologists found female figurines sculpted out of bone, stone, or clay, with prominent breasts, and a voluptuous female figure believed to be a symbolism of fertility, and healthy offspring. This paper will examine the primordial, exhilarating, and monstrous image of the multi-breasted goddess Artemis Ephesia, through the continued exhibition and overlapping influence of art and sculpture, and the discourse of mothering roles and identities reflected in Mother Goddess ritual and tradition.