Hasil untuk "History of Greece"

Zoe Karanikola, Georgios Panagiotopoulos

Globalization provides access to people, services, goods, ideas, beliefs and values in a new way and poses fundamental challenges for all areas of education in every country. Education on global issues is a process of individual and collective growth which allows for transformation and self-transformation. In this vein, this quantitative study seeks to investigate the perspectives of 310 adult educators on global education training. The accessible population of the study was adult educators working in the public and private vocational training institutes in the region of Western Greece during the academic year 2021–2022. The random sampling technique was applied. Research findings show that teachers recognize the necessity and importance of training on global competence and most of them have attended one or more courses mostly during their undergraduate or postgraduate studies or during their participation in training programs. They also regard the University as the most appropriate training actor, and they are in favor of optional training programs and of mixed type. Regarding training topics, they proposed interculturalism, diversity, current events, religion, history, immigrants, environment, geography, human rights and culture. Finally, participants’ aspects do not seem to be affected by their employment relationship and years of service. On the contrary, gender, ICT knowledge and additional studies seem to affect the results of the research.

Christophe Cusset

Daniel Kölligan

Anastasia Tsapanidou

In 19th-century Modern Greek life, the most common written word that means 'mirror' was 'katoptron'. It is well-known that during this period katoptron as a material object still indicated luxury and welfare. Many 19th-century Modern Greek writers, just like their colleagues in Europe, used 'katoptron' as a means of mirroring in metaphorical and symbolic ways: it mirrors the body but reflects the soul, it tells truths or lies, it reveals the future or the past, it provokes feelings and emotions, joy or despair, self-complacency or remorse. A widespread use of katoptron during the same period made the mirror equivalent to a means that provides a wide periscopic or panoramic point of view, a full inspection of an issue discussed by the writer. But it appears that there was a wider spread of the use of katoptron/mirror as a synonym of profound (and meant to be scientific) research on social and individual morality. Some of these meanings of katoptron can be found in the three-volume Modern Greek novel The King of Hades published in Constantinople in 1882, written by Konstantinos Megarefs and obviously inspired by the famous The Count of Monte Cristo (1844) by Alexandre Dumas. The present paper examines the role of the mirror in this novel in the context of the aforementioned meanings. Subsequently it focuses on a very special use of a mirror as a secret key-mechanism and invisible door/passage leading to an underground space used for escape, hiding, and punishment, and it discusses this particular use of the mirror as a constructive element in the mystery novel.

Annalisa Paradiso

<p>Conflicting accounts in the <em>Suda</em> concerning the wife of Acastus derive only in part from Nicolaus, while the rest probably can be attributed Aelian.</p>

Michele Trizio

A comment of John Italos on Arist. <em>De interpr.</em> 7 refers to the view of “the philosopher Gaius” on contradictories, indicating that this Middle Platonist could still be consulted, either directly or indirectly, in the 11^th century.

Sofie Remijsen

<span style="font-family: Times; font-size: medium;">In Malalas' account of games at Antioch, the confusions and doublets reflect his simplification of diverse festivals; the first Olympics there should be dated to A.D. 212 rather than earlier.</span>

Kevin W. Wilkinson

<span style="font-family: Times; font-size: medium;">With Palladas redated to the time of Constantine, several of his borrowings from Latin or from Christian terminology can now be recognized as novel colloquialisms in the scoptic tradition.</span>

Gunther Martin

<span style="font-family: Times; font-size: medium;">Arguments based on inconsistency with their surrounding scenes and several features of their language support deleting</span><span style="font-family: Times; font-size: medium;">&nbsp;</span><span style="font-family: Times; font-size: medium;"><em>Ion</em></span><span style="font-family: Times; font-size: medium;">&nbsp;</span><span style="font-family: Times; font-size: medium;">lines 1398-1400, 647, and probably 612-620.</span>

Jacek Rzepka

<span style="font-family: Times; font-size: medium;">The respective numbers and sizes of the military units reflect Macedonia's geographical organization and exhibit a rational pattern that shows parallels with the structure of the Greek federal states.</span>

Malešević Miroslava

The anti-Chinese protests that were organized throughout European cities fol­lowing the route of the Olympic torch from Athens to Beijing, and the conflicts that erupted with strong emotions on both sides between the protestors and the Chinese citizens, will without a doubt remain a lasting memory of the 2008 Olympic games. Regardless of these protests' justified motives, there is a visible paradoxical role-switch in the scenes that circled the globe for months: the Olympic torch and Olympic idea, were being defended by China as a highest value and the source of their own past and identity, and attacked by the people (Europeans) on whose land that very idea had been created and nurtured for over a hundred years. How should these contradictory images be understood? How did it come to this that the Chinese view themselves as the keepers of the Olympic tradition, that the pride of the Chinese nation, focused in that flame, gets hurt in attempts of European protestors to put it out? The modern Olympic Games, founded in 1896, were one of the echoes of a centuries' long Western European fascination with the Antique. This phenomenon of the Antique admiration has brought about a redefining of the European civilization's past, the abandoning the biblical narrative and the gradual creation of a secular story that we call modern history, in which Greece and Rome have become the main references of origin. The same process influenced the formation of national states that perceive, apart from their own histories, a collective cultural origin in Ancient Greece. Of course, the Galls, Francs or Germans had little in common with ancient Greeks; but modern European nations unite this fictional image of the Antique with the firm belief that it is the source of their cultural identity. For instance, not only did the 18th century French and English believe that they originated from ancient Greece but they managed to successfully 'sell' that story to modern Greeks, and later the entire world. In that sense, it is impossible not to see a parallel with China today. As it adopted the Western model in almost every respect during the course of its development, starting with accepting the communist ideology in the early stages of its westernization, and then liberal economy, and finally the Olympics, China has implicitly adopted the European identity narrative. Critics, on the other hand, fail to see the magnitude of the discrepancy that this country with such a rich tradition has made towards the West in the last several decades. To the (still living) arrogant European colonial state of mind it goes without saying that China should want to be 'like us' and accept the Olympic tradition. This same arrogance fails to ask itself if, for instance, He Kexin's Olympic gold medal in gymnastics is a victory for China or for the West.

Harvey Yunis

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William M. Calder III

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Michael Crosby, William M. Calder III

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David Sedley

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Anton Bierl

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N. G. L. Hammond

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Alan Cameron

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H. A. Drake

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Dwora Gilula

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