Critical episimasis!
There is absolutely nothing between: (a) the concept of synyfainein in perpetuity of statically and dynamically interacting values alliloexartwmenwn, principles and ideals, our world and Greek culture, and (b) the concept of compromise these (former Syndiktwr, EI-END):


(The endogenously dual Greek thought)

By symboyleytikon organismon ΕΙ·IND, at artFMRadio, to 29.11.2013

[Any or] Anyone who thinks today,
think Greek,
even if you don't suspect!

Jacqueline ofRomilly

Be hubris the yperaploysteysis of static polypoikilias and of the dynamic polyplokotitos our world and Greek culture. This at least delineates the «agchinoia» the English people, which derives from the verb "agchw", i.e. near or adjacent to clench, and the substantive "sense".

Indicates that is, the virtue of agchinoias, his people epithymian and ability best estimates and judgements. The Amfoterai desire and the spatial resolution prerequisites to receiving fair trial decisions, in favour of collective bliss and collective economic prosperity of the Greek State.

As one individual virtue, the agchinoia is responsibility all Greek sub-axiakoy means of system Virtue. Means the agchinoia: perceptiveness, ingenuity, acumen, sagacity,acidity and tachynoia of mind of people, namely desire and ability to understand all the static and dynamic things, clearly, and as these have. EC of the verb «eythynw», namely straighten, the responsibility or "eythyna" is a primary source of Greek philosophy of Virtue, equi·δια·nemimeni between the Excellence and of the Freedom, unto the omirikin of ELEYThERIAi ALWAYS protropin ARISTEYEIN!

As a paragwgon of agchinoias, the epitheton ' agchinoys ' already exists in the Homeric epics, όπως π.χ., under the form «agchinoos» (Odyssey, 5.332). Not Antidiametrikws, oppose the virtue of agchinoias is poor ' amblynoia ' and ' bradynoia ' the poor, the mental incapacity of the people IE.

Etymologikws, the epitheton "dual-or-being" indicates an duplicate wfeleian, which enjoyed the ellinikws thinking people, even if it is only ellinofwnwn. Each and each ΄Ellin Ellinis, echomen plirin knowledge of said phenomenon, knowledge which also has, eg, and Newton, who organizes his notes in the Greek language (O Newton wrote Greek:

No correlation exists between this phenomenon and tribal tinwn δήθεν discrimination of people. Regardless of our racial origin, all men created equal, but never taytizomenoi, all the imeteras education of participants people, on the whole surface of the planitoy Gaia, very good gignwskomen that fainomenon this is due to the statikin polypoikilian the entries of, like unto the dynamikin of complexity, of dianoitikoy i.e. a paramount technology equipment, which gives us the Aboriginal and archetypal Greek language.

The adverb "intrinsically" means everything,What ex within or medial shall be incurred, created or caused, without exogenous or external intervention. It comes from the composition of lemmas "within", signifier within or medial, and terminating «genws», by archegonoy, verb ' assetsgennaw-sire».

But it is the use, of the reporting verb in perpetuity «thinking», EC of the verb "meditate", the line after the all Greek, δια·mental activity of Ethological needs and of our nation, which by·duration includes all the spirit of all people dynamic phenomena (SnellB. The discovery of the spirit: Greek origins of European Thought. National Bank Of Greece Cultural Foundation: Athens, Ελλάς, 1997). Unto the verb meditate, etymologikws dates and the origin of arsenic substantive purpose "», namely objective, a anagnwrisimoy, the desired situation, which also leads to dynamic phenomena, as, eg, the epithymian and skill combinations and compositions of ideas our, as long as the original Greek Lexis "skepsis" and the Greek language, together born, used, developed and anelissontai over time.

Apton is a example, which also performs a aytoptoy martyr debts, on the longitudinal anelixews of the human spirit, the induction of Descartes or ripping Renit is Descartes: "cogito ergo sum"or" meditate, Therefore I am "! ΄Agnwstos remains the real reason, by whom Descartes or Renatus Cartesius record unto a diplomat latinikin, This the perifimon this finding: meditate, Therefore I am!

Ignorance of philosophy on the other hand, just as ignorance of the Greek philosophy of virtue then, If only each of them, lead us to the politismikas crises. Practically, the synainesis at the ellinikws philosophy and Greek filosofian of virtue, desmeysin is always on action or of field trials: the anazitisis is an authentic, moral Praxis, the praxis of virtue.

The etymology of the word «philosophy» initially derived from his de viris Illustribus aparemfaton "" and oysiastikon "wisdom". Means the Lexis philosophy always it eran or his de viris Illustribus ever it love!― the sofian, and the askisin of the efesis, as one of our virtues, its nature is rooted in the English people Erotikon Daimonion (

Each at Oakleigh and ΄Ellin are each a ypokeimenon dianooyn, which searches for, contests, listen, finds, periergei and psilafizei ... more After panic though, who recently prevails, rather rizikin substance echomen lost the English people: We are not questioning now, not even looking, but ypotassometha to kenas views readily content, typopoiimenas, devoid of desire and without our questioning the ability of akatonomastoy hubris monstrous lies, the daily propaganda of the regime of party tyrannikis.

In the Greek grammateian, the Lexis «hubris – overweening arrogance» and "insults – insults» is the insult or hubris of arrogant behaviour, of aythadeias or of the measure exceeded, due to an excess of passion or the delusion of an excessive force. By George Sariannidi, as an anapospaston part of Greek literature, the hubris it seems that adheres to the neo-post-modern our world are Greek (hubris → * → nemesis → tisis, a universal orderliness:

The Greek well man commits ybrin when overestimates the capabilities of dynamin and, not only physically, but mainly economically, Civil and paramilitary. Thus behaves with such alazonikon, aprosekton, biaion and prosblitikon, against not only the laws of the State, but against laws divine, the EC of the Greek world and our culture, encoded value systems and natural forces.

This enables malignant behavior after the figure hubris → * → nemesis → tisis, the universal nomoteleias of the Greek world, behavior which reflected on the syllogikotitos of people. Since ekastin of our actions, delimit the explicit of virtue and unwritten laws, who impose limits on our actions, paroysiazomen symperiforan diaprattomen ybrin when, which attempts to transcend our nature thnitin, with its immediate consequence, the prosbolin and the exorgismon of Nature.

The example of the Tower of Babylwnos

The Tower of Babel ' or ' Babylwnos, during the ioydaϊkon of the name, is an example of an airtight toroidal apton synyfansews (intertwining) cause and effect, the world's universal nomoteleias (Fig. 1). Shows the afigisis of the Tower of Babylwnos, unto the IA II (Eleven) parlay the book "Genesis", of The Old Testament, the whether is the spiral synyfansis airtight cause and effect, within the universal nomoteleias of the world.

One example of archetype or klasikon archetype "Limits of Growth" or "Limits to Growth» (systems thinking:, our acts of human, which delimit the our Virtue of rational and unwritten laws, the Tower of Babel referring unto a high mountain korgialenios, apparently a center of politistikon Mesopotamia, which is built with the ayxisin follows the power and reputation of the Builder, and simply to reach "up to the heaven"! However, because of blasphemy or hubris this, the of divinity arinnys confusing the languages of anger builders of, thus to make impossible the Tower oloklirwsis, While they dispersed unto the whole world then we (




Historically, the Polis of Babylwnos must once have been an incredibly exciting place. Even the expressions, with the first month of a couple's marriage life, i.e. the ' month ' or the ' Moon ', but the "honeymoon" (honeymoon), coming from there: because some 4.000 χρόνια, in Babylon, According to tradition there, the father of the bride, for one month, daily offered the groom «ydromelon», a red wine alkooloychon, with honey!

And Lexis "tower" found men unto omiron, but pleistai have been ekdochai osai, by the etymologian of. Some linguists consider proellinikin, i.e. pelasgikin, while others link the Acropolis after Word of Homeric Troy, "Pergamos", which also is of unknown etymological origin.

Even the Indo-European root ' *bergh-», namely Knoll, has been connected with the entry "omirikon Tower". Τέλος, There is also blithely version, which reduces katagwgin of Homeric word unto the root ' * burg-», of ancient German language!

Zilimones paratirisis of interest associations of human thought, as well as that of the absence of associations. Also super, but also dramatically useful, is the movement of people's thinking, When this becomes a spiral or sfairikon, not only unto the proswpikon, but also in koinwnikon or syllogikon level, eg, βλ. "Noosfaira: a promising experiment» (, but "Noosphere» (

So the Greek spiral or philosophy builds on the epithymian sfairikon and the ability of people, by the application, ylopoiisin or use our critical reflection, not only personally, but socially or collectively. The triptychoy's not diataxis related variables, of variables that is able to verify the afigisin of the Tower of Babylwnos, είναι: the "΄Eparsis builders», the height of the Tower ' and ' Anger ' divinity " (Fig. 1).

Linking in yo. 1, the variables ΄Eparsis builders and 'Height of the Tower, a positive (+) anadrasews loop or a positive (+) voltage coil (drifting feedback loop). Ceterisparibus, δηλαδή κρατώντας τις υπόλοιπες μεταβλητές σταθερές, the height of the tower is constantly ayxanomenon enhances eparsin builders of, While the ever-growing eparsis builders of, then a time delay or ysterisews, It also reinforces the height of Tower ayxisin (βλ. the anadrasews or the aristeron brochon speiran voltage aristeran, Fig. 1).

As increasing the height of the Tower, so more than the builders feel cocky. And increases the epithymian of this to continue to build, even ypsiloteron!

Thus each works supporting or positive (+) anadrasews loop or each reinforcement or positive (+) voltage coil, While each system fully described, through positive (+) coil voltage anadrasews or loops (driftingfeedbackloops), and negative (–) anadrasews or coil balance loops (balancing feedback loops). Κρατώντας τις υπόλοιπες μεταβλητές σταθερές, the timeless epidrasis a positive (+) anadrasews loop or a positive (+) coil voltage is the self-his/her enischysews, so the built-in variables of meander or spiraling, whether to grow or decline, Open-ended.

But the rapid ayxisis the height of the Tower refers to a power sympantikin, a orion perioristikon. Over Time, the goofy arrogance, eparsis, kaychisis, bragging, oiisis or arrogance of the builders of the Tower, constantly growing through this height, with a mocking the TINA anaideian of divinity ataraxian.

So Arinnys becomes thus the anger of divinity. Due to its eklambanomenis as blasphemy or hubris of the builders of the Tower of Babylwnos, the arinnys rage of divinity confusing languages builders of, thus to make impossible the Tower oloklirwsis, While these dispersed, unto the whole world then we.

Εις το Σχ. 1, the variables 'Height of the Tower, and Anger divinity, attach a negative (–) anadrasews loop or a negative (–) balance coil (balancing feedback loop). Κρατώντας τις υπόλοιπες μεταβλητές σταθερές, ceterisparibus namely, the height of the Tower ayxanomenon constantly strengthens the thymon of divinity, then for a time delay or ysterisews, While the ever-growing level of divinity rage causes theϊkin parembasin (βλ. the dexion brochon anadrasews dexian speiran balance or, Fig. 1).

Thus each t works or negative (–) each anadrasews or balancing loop or negative (–) balance coil, While each system fully described, through similar balanced or negative (–) anadrasews or coil balance loops (balancing ornegative feedback loops), and supporting or positive (+) coil voltage anadrasews or loops (driftingorpositivefeedbackloops). Κρατώντας τις υπόλοιπες μεταβλητές σταθερές, the timeless a balancing or negative epidrasis (–) anadrasews loop or a exisorropitikis or negative (–) the coil is that of balance self-his/her exisorropisews, so the built-in variables of, whether to grow or decline, gradually as a, either explicitly or implicitly dedilwmenon, orion prokathorismenon.

One more example of archetype or klasikon archetype a balancing mechanism or negative (–) anadrasews or spiral-loop (balancing ornegative feedback loop), is he whom often faces a private epicheirisis or a social institution. Ergo, never have a private epicheirisis or a social institution trying to increase only the zitisin of the products or services of his/her, without taytochronoy anelixews and development of providers of competence.

Different, the zitisis initially growing acts through the system of purchase of goods or services, so soon again be reduced zitisis. Isn't this one of the reasons, so private companies and so many social institutions working so hard, but not making oysiastikin proodon kammian;

Diabathmisis dimensions of virtue

The above example of the Tower of Babylwnos, the airtight toroidal synyfansews cause and effect, at the world's nomoteleian sympantikin, as well as the example of the tragedy of Sophocles ' Antigone ', which is listed below, both require some individual virtues diabathmisin, the Greek sub-system of virtue. Because beyond the individual virtues of agchinoias and of the liability, the epidiwxis of virtue, also includes other, large crowd, individual virtues: Valor, aplotis, harmony, honesty, eleytheriotis, fair, piety, longsuffering, megalodwria, Clemenza, courage, pride or pride, friendship, filotis, pride ifilotimon, fronisis, charistikotis and christotis.

But, the individual virtues of forbearance, of generosity, of yperifaneias or yperifanßLet's, and filotimias or filotimoy, requiring its immediate diabathmisin (Fig. 2). Since it is the excessive ektasis or the by·tasis, of these virtues, that trigger the malignant symperiforan of people, which in turn of course activate the shape hubris → * → nemesis → tisis, Universal nomoteleias, our world and Greek culture.




By, at Yo. 2, the Antigone forth unto the dead partners Polynices It is work of the victorious Ransom (1865), and kept at the National Pinakothikin (source:, Since every malignant behavior even of a man, immediately reflected on all of our kind syllogikotitos. Since the explicit Greek Virtue and unwritten laws define our actions ekastin, enforcing ethical barriers and limits on our actions, ybrin diaprattomen, When the excessive of our virtues ektasis or by·tasisattempts to excess of our mortal nature, so exomoiwnwmetha with the divine, with its immediate consequence, the prosbolin and the exorgismon of.

Το Σχ. 2 shows exactly where it may lead people, the unto the ends or excessive ektasis or by·tasis the individual virtues of forbearance, of generosity, of yperifaneias or yperifanßLet's and filotimias orfilotimoy. On the one hand, led to the ybristikas States of metriopatheias, of metriotitos, of modesty and humility (βλ. aristeron section, Fig. 2), on the other hand does not, also his ybristikas always in situations of arrogance or eparsews, kaychisews, komporrimosynis, oiisews and arrogance (βλ. dexion section, Fig. 2).

In the walls of the Pronaos of the Temple of Apollo, in Delfois, they have recorded the following commands Virtue: κάτω αριστερά, the «GNWThI» SAYTON (to know your in itself), bottom right, the "MIDEN AGAN» (to avoid the excessive). Among the, in koryfin, the perifimon ' e ' or ' EI ', which summarizes them and completes, armonikon triptychon unto a balance (Fig. 2).

Following the "way" of high school harmony and measure, led unto the oloklirwsin of our own existence: TO ISE! The command that conceals the isorropian or mesotita of the dyados of the limbs of a dipole: the ignorance of the hyperbolic and comprising one or another measure by the lack (Fig. 2).

Both examples of this essay, (a) the Tower of Babylwnos (Fig. 1) and (b) the tragedy of Sophocles ' Antigone ' (Fig. 3), focus only on δευτέραν or comprising such dexian cases, namely the excessive size or diatasews of the virtues of forbearance, of generosity, of yperifaneias oryperifanßLet's and filotimias or filotimoy, which leads unto his ybristikas statements of arrogance or eparsews, kaychisews, komporrimosynis, oiisews and arrogance (βλ. dexion section, Fig. 2). The anaptyxis and presentation of examples of first or left side of a size or diatasews of these virtues (βλ. aristeron section, Fig. 2), very soon will be the periechomenon of a future essay.

The example of the tragedy of Sophocles ' Antigone '

The tragedy of Sophocles ' Antigone ' is an archetype or example klasikon archetype, the "Tragedy of the Commons" or "Tragedy of the Commons» (systems thinking:, of our actions i.e., which delimit the our Virtue of rational and unwritten laws. Because of the recreational benefit analysis, which the Greek tragedy offers unto themselves principals πολίτες, under the form of Aristotelian catharsis "», This is a network support department anapospaston (support net) the Greek State (βλ., The evolutionary phases of the Greek State: «…BY PERAINOYSA ELEOY AND FOVOU, THE KATHARSIN OF TOIOYTWN PATHIMATWN» (Αριστοτέλους Poetic, 1449 B25).

Furthermore, the Greek tragedy indicates the Dromon, which may, in the neo-post-our monternan insecurity, to follow people, in order to manage "public and private stuff» (Antigone, genetic engineering, the hubris and the fronein:(|01&01-0401!cod290401$32872.html). The tragedy of Sophocles ' Antigone "enunciates the problimatikin (laproblit ismatique) the principals of the Greek State citizens, who need collectively to establish appropriate criteria, in order to decide in favour of the collective right of bliss and collective economic well-being of.

Synopsis of tragedy

Eteocles and Polynices, Brothers of Antigone and successors of these father Oidipodos, allilofoneyontai at machin outside of Thebes. Although Eteocles defending the homeless, and the Polynices claims, but with the help of foreign forces, the tirisin agreement, by the power of Eteokleous enallagin.

Due to the assistance of foreign forces, the Polynices is considered a traitor. Meanwhile, oKrewn, brother of Oidipodos and uncle of allilofoneythentwn, shall be unto the basilikon thronon of Thebes.

Desiring the power of edraiwsin, as well as by teaching supposedly, unto the people of Thebes, the ypotagin against the laws of the, the Krewn decides and ordering funerary values attributable to Patriot Eteocles. But the Krewn believes, that should leave the corpse of Polyneikous atafon prodotoy, to katasparachthei by vultures.

Acting and ordering the Krewn, that whoever violates the prostagin of, punishable by death. ΄Ομως, Antigone refuses any diakrisin between the brothers of.

Thus the Antigone decides to pay his due in this honor unto Polynices, clearly gnwrizoysa that, after any act of, waiting for death. It is well 2 (δύο) the conflicting principles, which wrongly perceive as ideal, Antigone and the Krewn, While, through the operations of, his excessive pushing at ektasin or diatasin, at the edges: are the laws of divine and human laws, respectively.

Of course the Sophocles does inconsistent early fall. People need to acquire the ability to epithymian and the synyfainoyme, via fronein, that is the virtue of fronisews, which after afeidoys our charistikotitos provides, as eythynontas people, the continuity of, constant virtue of agchinoias exaskisis.

It is worth mentioning here, the crucial difference between principles and values or our ideals. Unto our world and Greek politismon, the system unit values or ideals over time remains unchanged in perpetuity.

Δηλαδή, through the spiral of time, never change, Neither our values, Neither our ideals. Απεναντίας, our principles are continuously changing, whether they refer to the laws of civil and criminal law or divine laws unto, Accordingly the metallaxews course of the religious sign of people.

΄Ybris → * → nemesis → tisis

But both the Antigone, and the Krewn, both are defending the principles of absolutely, excessive, exhausting the "heavenly laws and ΄Oria of the State" or substitute of the State, already politeian which degrades, at a ypokatastaton this, the imposition of a tyrannical regime of Kreontos. Both acts are well ybrin (Fig. 3).

Eidikws, the variables "΄Eparsis of Antigone ' and ' Acts of Antigone" reflect such, with whom the Antigoni defends, through its actions, divine laws. Within the positive (+) coil voltage of Antigone (aristeron section, Fig. 3), the ΄Eparsis of Antigone, comes from the divine laws yperaspisin, Why own embodies, compared to those of totalitarian redrawn, tyrannical regime of Kreontos.




The leading well, the eparsis of, then for a time delay or ysterisews, in acts, which over time strengthens the eparsin. But ybrin recommend, the Acts of Antigone, as long as they exhaust the The divine laws and ΄Oria of the State or substitute at least of the State.

In arnitikin (–) balance of Antigone speiran, While she defends uncles laws, the "Hubris" is powered by the excessive Acts of Antigone. Follows, through the variable ΄Ybris, and then for a time delay or ysterisews, running out The divine laws and ΄Oria of the State.

As a resource, the "Fronisis" provides the necessary perithwrion to Antigonin, so she does not contest the tyrannikin Potter of Kreontos, whose laws, impose death. But Antigone arises out of law, paying his due in this honor unto Polynices, Since no State, even one of this ypokatastaton, may never work without laws.

Βεβαίως, the persistence of Antigone defence laws divine, doesn't mean it is also law people, the burial of the dead, by residents of the city of Thebes. Also, as very well knows the common of the first appearance of this tragedy, There is nothing between the concept of the Greek State, the era of Sofokleous, and redrawn totalitarian, tyrannical regime of Kreontos, whose δήθενlaws, Creon δήθεν defends.

Within the positive (+) the coil voltage Kreontos (dexion section, Fig. 3), the "΄Eparsis of Kreontos», enhancing, then for a time delay or ysterisews, his "acts of Kreontos», the forces insisting at a radically apolytarchikin apofasin. Permit maybe, the totalitarian power, in Creon, prohibit the tafin of prodotoy Polyneikous, but not the debt, which feels the Antigone, because the divine laws.

A proper apofasis must take into account all the factor of static and dynamic polyplokotitos polypoikilias of our world and Greek culture. Certainly not anything in advance to guarantee the correctness of a measure of people.

But condemning the spirit of Polyneikous, Creon intervenes at the limits, which exceed even the dramatically apolytarchikin, tyrannikin of the Potter. Since it is not fronimon to extend this, at post-mortem situations (βλ. the arnitikin balance of Kreontos speiran, Fig. 3).

Hubris has vanished people ultimately are the yperbasis of boundaries, which puts the cosmic eimarmeni. The common but ΄Ybris, which occurs from their prwtagwnistas system, It consists in that they have neither the epithymian nor the ability to syzeyxoyn or to synyfanoyn divine laws, with the laws of the State, thereby surpassing both The divine laws and ΄Oria of the State (Fig. 3).

Critical episimasis! There is absolutely nothing between: (a) the concept of synyfainein in perpetuity of statically and dynamically interacting values alliloexartwmenwn, principles and ideals, our world and Greek culture, and (b) the concept of compromise these.

Then for a time delay or ysterisews, the The divine laws and ΄Oria of the State runs out. The joint of the protagonists ΄Ybris the exhaust, While only the people Fronisis, i.e. of Heraclitus ' in ' (excerpt19, 32), ως, sulphur gift set, resource may delineate (Fig. 3).

This common negative (–) is, between variables ΄Ybris and The divine laws and ΄Oria of the State, which symbolizes the arrow or the after of the negative (–) polikotitos link, shows exactly how, with a kathysterisin or ysterisin chronikin, the limits of the law runs out through the joint of the protagonists hubris. It is also our common, by arnitikon (–) prosimon arrow, which connects the 2 (δύο) negative (–) balance coils of Antigone and Kreontos (Fig. 3).

What Sophocles "teaches" through the tragedy of Antigone, It is not the blind obedience nor unto divine laws, nor in those of the State. Because through an exceedingly sygkroysis doctrine of, may enable either sulfur or akyrwsin of the State.

This which Sophocles our over time He teaches, clearly by viewing the, akroteleytioys them unto her lyricsAntogonis (1347), There is another one from the fronein, i.e. the Fronisin (Fig. 3), of reference of all possible factors, at the dynamikin statikin polypoikilian and the complexity of our world and Greek culture. As it is ybrin, the yperaploysteysis of these, especially when the decision's, relating to an syllogikin and economic eymareian a State syllogikin, Greek or non-.

The Global Greek koinwniokratia dwdekaedrikws (forget the pyramids!)

en τὸ ethelei mounon legesthai oyk sofon and Zinos ὄνομα ethelei

The, which is the only fronisis, It wants and wants to be called after the name of Zeus

Heraclitus 19(32) *

Both examples of this essay, (a) the Tower of Babylwnos (Fig. 1) and (b) the tragedy of Sophocles ' Antigone ' (Fig. 3), focus unto the fronisin. Since, only the fronisews fronein may apotepei the unto the ends or excessive ektasin or diatasin (Fig. 2), the ametablitwn values and ideals over time of our world and Greek culture.

Because of that, as a part of the anapospaston Salons, through our diapaidagwgisews of excitement (LouisAragon), the Art increases the eyfyian of people ArtMakesYouSmart:, our ultimate goal is the collective Aesthetics and Virtue of English people to converge. Διότι, like Sophocles teaches us, the synyfainein in perpetuity of statically and dynamically allilepidroyswn values alliloexartwmenwn, the principles and ideals of interacting, our world and Greek culture, ultimately it is this which strengthens us, ως ένα έθος και έθνος ελληνικόν!

Thus contributing, collectively the ideals of our Greek world, effectively, unto us a collective interactive trial, interactive, idealized, political planning. ΄Wste to maximize our recompense unto the syllogikin apolyton meta-our idanikon of the Greek world and culture: the aperioriston Panskill or PanThis ELEYThERIAi ALWAYS eparkeian ARISTEYEIN!

Because of his kleoys, the best known of Pelopos auriga, Sphaerus, particularly honored posthumously, the Temple of idrysin Apatoyrias Athena, in the vicinity of Troizinia minor island, also in his honor is called Sferia! There is, of course, and the disciple of Zenon of Larnaca, ΄Ellin thinker Sphaerus, who teaches in Athens Stoan Poikilin, the 3rd BC. αιώνα, and in whom we diadosin of the theory of "apatheias", known as "the Stoic apatheias», for all the desire of human beings.

Etymologikws, the "Sphaerus" or "Sfiros" means prwtarchikin, spiral peridinoymenin, sfairikin talantwsin universe world. Are lexical type of noun "sfaira», After changing the genus.

However the sphere is a locus of points. The district that, the approach to the kanonikon-dwdekaedron of pentagwnikon- the Platonic solids.

Is IE, the kanonikon-pentagwnikon-dwdekaedron, a consensus standard of sacred ideals of the Greek State management. These ideals do not include, which comprise an eniaion,dwdekaedrikon axiakon system, as an energy Vortex, spiraling peridinoymenon, as the dwdekaedron this approach, but never touches, the teleiwsews of our ideals of Bulletproof remissible, the following:

I) Aesthetics,

II) Αλήθεια,

c ii) Virtue,

(d) II) Αφθονία,

e I) Distributive justice, After numeric equi·δια·possession the political and material goods between citizens, and not some tycharpastoy proportional or geometric κατα·possession of, proportionately or γεωμετρικώς with noble δήθεν katagwgin some leaders,

f I) Corrective justice (redistributive: civil Codex, and rewarding: criminal Codex),

g I) Personal freedom or eythynein and elegchein proswpikon,

the II) Social freedom or eythynein and elegchein koinwnikon,

I II) Political freedom or political eythynein and elegchein,

I II) Ισηγορία forthright,

k II) Isokratia or egalitarianism, and

l I) Ισονομία, absolute, because all Greeks and all Greek citizens, Although never taytizomenoi,absolutely We are all equal before the law, provided for different treatment without oydemias, any sub-groups of citizens, either due to origin or professional, social or political position, income, sex etc..

It is certainly the Homeric exhortation ALWAYS in ELEYThERIAi ARISTEYEIN, it apolyton metaϊdanikon of an unlimitedPandexiotitos or Panour eparkeias of the Greek world and culture. But the Homeric this requires prompt on epithymian and the ability of people in Greek, that, to seek, a man, an institution, a society or a State, the sfairikin synelixin (convolution) our collective political aims, via spiralingperidinoymenoy dwdekaedroy, that approximates, but never touches, the aneggikton bulletproof remissible in perpetuity of our Greek ideals.

As a capstone, Coronis or syndiktwr, the ARISTEYEIN in ELEYThERIAi ALWAYS holds a position externally and above of the realm, which approximates the kanonikon-pentagwnikon-dwdekaedron, the single system of L I axiakoy (twelve) as our top Greek ideals, as an energy Vortex, spiral peridinoymenon, within the realm of toast. Functionally the (m) II (ten third) our idanikon, as the "akiniton" Institute of Aristotle (After the Course, Book l:, but its position and State Archon, which holds externally and above our sphere of other ideals, the apolyton EN ELEYThERIAi metaϊdanikon ARISTEYEIN ALWAYS vigilantly checks, guides and protects all the axiakon system of IB eniaion II (twelve) our Greek ideals.

(m) II) ALWAYS In ELEYThERIAi ARISTEYEIN: the metaϊdanikon of apolyton unlimited Pandexiotitos orPanour eparkeias of the Greek world and culture. Hold a position outside and above the sphere, which approximates the spiraling dwdekaedron, the single system of L I axiakoy (twelve) the aforementioned Greek ideals, which vigilantly controls apolyton this metaϊdanikon, guides and protects.

Together though, the outside and above the sphere of our ideals in other ELEYThERIAi ALWAYS ARISTEYEIN, and the dwdekaedron of L I peridinoymenon (twelve) Greek ideals, jointly manage static of interdependences and dynamic of interactions. Thus, together constitute the After apolyton axiakon-system or Pro-system of ideals, our world and Greek culture.

The πρώτη, These alliloexartisewn between static and dynamic interactions, respect unto the first 4 (four) of the above L II (twelve) our Greek ideals, of our encoded value pillars: (I) Aesthetics, (II) Αλήθεια, (c ii) Virtue and ((d) II) Αφθονία. Οι 4 (four) These pillars support the apolyton axiakin epitagin of paneparkeias of pandexiotitos or unlimited in ELEYThERIAi ALWAYS ARISTEYEIN.

And the δευτέρα, alliloexartisewn between static and dynamic interactions that, regard to operate in ELEYThERIAi apokleistikin ALWAYS ARISTEYEIN, in favour of for all defence of free expression of will of people. I.e., the apolyton EN ELEYThERIAi ARISTEYEIN metaϊdanikon ALWAYS directly guiding ideals, τα οποία adding up empneoyn the individual liberties of people: προσωπική + social + political freedom.

It is exactly this, it After apolyton axiakon-system or Pro-system total (M) II (Thirteen) our Greek ideals, which the kanonikon-pentagwnikon-dwdekaedron represents, After the externally and above our sphere of other ideals, apolyton EN ELEYThERIAi ALWAYS ARISTEYEIN metaϊdanikon, approaching the organismon of Greek sfairikon, redrawn anthropocentric and konwnikokentrika State κοινωνιοκρατίας. After our archegonon diachwrismon of the Hellenic world, from the overbearing, tyrannical regimes of the East, the our anthropocentric and koinwnikokentrika Greek koinwniokratia continues, with the assistance of the West, Unfortunately, to evolve upside down, kationtws, regressive and underdeveloped, instead of promoted aniontws, ayxitikws and front, at the time kinoymenin meander speiran.

In order to revive and restore the upward, our spiral orbit of the Greek world and culture, the Greek State koinwniokratia requires its immediate participation of all citizens in the political process, institutionally, After the proposals, the forthright argument dialogon, election antipersons (delegates), draw in ECpersons (representatives), like after the control aystirotatoy, all Trustees Policy Installer. On the whole surface of the planitoy Gaia, examples of our State koinwniokratias provide Greek, certainly not the tyrannical regimes, but only the partially or fully representative πολιτικά systems or constitutions, that created and implemented the principals our Greek world citizens, such as e.g., and the authentic, Vera or true of Athens koinwniokratia.

But first lady domisews, the foremost charaktiristikon of domikon spherical body of dwdekaedrika our koinwniokratias is the Greek sfairikotis of. The pyramidal or pyramidal the hierarchy of power, the redrawn tyrannical, despotic regimes, drastic and radical even ceases to exist, within the sfairikotitos of our koinwniokratias of the Greek States.

Με άλλα λόγια, the koinwniokratia shows the Greek States or characterized by a elleipsin of apolyton and utter the pyramidikis demon kakistoy or pyramid-hierarchy of power. Within the English us us, where the properties of the parts come from the properties, designed by the entirely political system or mode of Greek koinwniokratias, the global body has dwdekaedrika 3 (three) fundamental principles:

a) The eleytheran of the edraiwmenin forever ability, all pepaideymenwn members of society, to participate in all decisions affecting, either directly, through the participation of the Church of the municipality, or indirectly: either through, inter draw, EPI-sorts of EC-persons (representatives) the municipality or through,voting by, EC-sorts of anti-persons (delegates) of the municipality, necessarily after safeguards directanaklitotitos, and of antipersons (delegates) and of ECpersons (representatives) of the municipality, to control all Trustees Policy Installer.

b) Also, unto the eleytheran of forever, established desire and spatial resolution of pepaideymenwn members of society, personally or collectively, to receive and apply or implement decisions, which do not affect any other, In addition to the recipient or the decision-maker, but their decision-making bodies and those decisions.

γ) The sfairikotis the authorities of the State, After the complete absence of the demon pyramidikis kakistoy or hierarchical pyramid of power. Because of the demon of power kakistoy, in each hierarchy, except of higher power, which of course is excluded, each person is subject to a higher Potter. ΄Ομως, in the English koinwniokratian USA, Whoever archei other man, simultaneously placed under the syllogikin all those other. Hence the sfairikotis the Greek States koinwniokratias.

The foremost well charaktiristikon, the global domisews of the koinwniokratias of the Greek States, is that:όποιος άνθρωπος άρχει άλλων ανθρώπων, simultaneously placed under the syllogikin of all these other people. Π.χ.,

a) Spartan politeian unto, both 2 Kings, ex Agidwn and Eyrypontidwn dynasties, simultaneously placed under the rule of other syllogikin, "similars" Spartans, μέσω των 5 Board of Trustees, elected as antiproswpoi (delegates) of similars Spartans, fields per village, and they serve by 1 (an) only year. Except that the 5 oversee the ephors 2 Kings, as well as the krypteian, s always check that curator King, who leads military campaigns, in favour of similars Spartans etc..

b) Unto the politeian of the Athenians, the 3 (three) ipparchoi, which elects the Ecclesia as Lords of defence, by vote, EC-sorts of anti-persons (delegates) of the municipality, leading the army of Athenians and Chair of the people's Court of iliaias, on issues of military tasks and serious errors. As all 34 total defence Lords, so and ipparchoys, the evaluate, oversees and directs the House, of over 30 ετών, 500 Athenians citizens, selected with the turn, by draw, of EPI-sorts of EC-persons (representatives) of the municipality, and controlled directly by the iliastes, also by draw, EC ofEPI-sorts of EC-persons (representatives) the municipality etc..

Thank you very much, under your prosochin, as the spiraling trisdiastaton your time!

Νίκος Γεωργαντζάς

Syndiktwr, ΕΙ·IND

Αναγνώρισις. Thanks to the ergatida of chrwstiros, Βάσια Ζαριφοπούλου, as well as the dimosiografon, Θανάση Τζούβελη, by the oysiastikin of the diamorfwsin symbolin the essay said. ΄Apanta errors still remain my own.

* The concept of 4 (τεσσάρων) first words, This snippet of Heraclitus, has been interpreted variously. Depending on where or not a party paremballomen, between different groups of words, five different interpretations arise:

a) The, the only that is fronisis, It wants and wants to be called after the name of Zeus.

b) Only in, the fronisis, It wants and wants to be called after the name of Zeus.

γ) The, which is the only fronisis, It wants and wants to be called after the name of Zeus.**

δ) The fronisis is only, and it wants and wants to be called after the name of Zeus.

ε) The fronisis is in, It wants and wants to be called after the name of Zeus.

Another problem arises: Heraclitus ' Zinos ' uses as General of the word «Zeus», instead of the usual General «Dios». Some think that it does so with the intention of appropriating the laϊkin etymologian, When Zinos ' "comes from the" Zin ". Several examples of this are congruent, eg, Aischylos says at The Suppliants, verse 584: «Fysizoon genus ἀlithws estin Zinos tode ".

Unto the Kratylon of Plato, where many etymological juggle metaphysical importance, diabazomen:

…o worst radion esti katanoisai, oIon ἀtechnws gar estin reason volume of Zeus ὄνομα· dielontes tree has these men in eterw dichi part, the priest in eterw he chrwmetha· the hand already Zina, the Zeus kalousin he· …orthws onomazesthai oItos oyn happens • God is by pasi ἀei tois zin on zwsin no· He dieiliptai dicha, I wsper, on en τὸ ὄνομα, in "Dii" and in "Zini» (Platonos Cratylus, 396.a.2 – 396.b.3).


Δηλαδή: It is a cinch to grasp, Since the name of Zeus is why Intel, come people and bisect and, After the bisect, while others use a part, others another· so while the others call "Zina", others «Zeus»· quite rightly, λοιπόν, called called as God he, to whom they owe their livelihood to eternity all living beings, (the name, While it was a, single, integer), is partitioned, has been divided, like I said, in two names: in "Jupiter" and the "Zina" (-restitution: Polis Publications).

The Stoics will familiarize themselves with this epicheirimatologian. Yet, from another comprising, Zinos ' like ' is common in the Iliad and tragedies, other commentators speculated that Heraclitus uses this type of unintended, simply the best prosirmosmenon eyriskontas unto the poiitikon of style.

** The interpretation adopted by the K. Reinhardt.


Georgantzas1 e1393540728338Biografikon Syntomon. Apart from syndiktwr (Vice President) the consultative body ΕΙ·IND(EndNationalDebt), Dr. Nikos Gewrgantzas is a professor at the University of systemic Dynamics Fordham of New York. Η συστημική δυναμική είναι μία σχετικά νέα επιστήμη, η οποία τα τελευταία έτη σημειώνει ραγδαίαν ανέλιξιν, τόσον εις την Αμερικήν όσον και εις την Ασίαν και την Ευρώπην. Ο Δρ. Idrytikon Gewrgantzas is a member of the Greek section of the World Organisation for systemic Dynamics, having served as President of the World Conference, το οποίον έλαβε χώραν εις τας Αθήνας το 2008. Ranked in the world's top scientists in the field of, με δημοσιεύσεις εις πλήθος επιστημονικών περιοδικών και βιβλίων. Πέραν των ακαδημαϊκών του καθηκόντων, through his articles-continuous interventions lies in prwtin grammin the promotion of our world and Greek culture, while also struggling under katanoisin and solving the problems, which collectively facing our custom and the Greek nation, up to toast the whole planitoy Gaia.


See also: Dr. N.. GEORGANTZAS