✦ Dramatically urgent anaplasews of the Greek State

Dr. Nikos Gewrgantza *

I'm neither left, Neither extreme centrist or right, because I'm ΄Ellin! How is ever possible a true Ellinis or ΄Ellin is a real one or a follower or a member of one of the parties of the left xenoferta, the extreme right-wing or Centre, either in Greece or in Cyprus;With all of the parties, the externally imposed tyrannical ' fragments and our society katakommatiazei the Greek in Greece and Cyprus. Also ravaging and our Greek world synekdimo, on the whole surface of the planet Earth.

Within the framework of universal freedom, collectively we must make it obsolete and unnecessary in simple tyranny of power of the party politics. Any other collective praxi also leads to unnecessary violence, which benefits and interests rather than the collectivity of the English people, but only the tyranny of power of the party politics, which always works against us, with either blunt or structural violence (structural violence).

This does not mean that we give a general amnesty to the hubris of the simply barbaric tyrannical power of the party politics. Only need to paradeigmatismon and, Once you find the Pope, to bury pent ' six.

You don't need to do this with neither hatred nor with rage, but with cold logic. Aristotle notes that you must consider and rage as an element of hate, EF’ as somehow and she causes the same acts (Political, 1312b, 26-30). Indeed, many times the rage is radical by hatred, because our collective praxis becomes ormitikoteri with passion, that eliminates the logical, more so when the rage is growing stronger by the insult of his hubris minimally barbarically tyrannical power of the party politics.

Punish well cold, with determination (syntonwteron), perhaps even with hatred, the simple tyranny of power of the party politics, with a passion without measure. Because while the rage is accompanied by some sadness, which does not facilitate the function of the logical, hate does not contain no regret.

This makes moving around 2 (δύο) topics, which include proposals for a collective Hellenic praxi, to the epilysi of the crisis afflicting our world and Greek culture, in neo-post-modern us insecurity. In our genocide leads the radically simple despotic regime of anthellinikis and tyrannikis ellinofobikis power of hardline party politics, xenofertis from the time of John Koletti, introduced the faylokratia in Greece, and Othonos-Frederick-Louis, πρίγκιπος της Βαυαρίας.

Summarized below 2 (δύο) issues including proposals, relating:

(α΄) our responsibility, set as current nationals intend to become again the citizens of Greece and Cyprus, and

(β΄) to restore, our State in Greek, the dianemitikis Justice of political and material goods.

(α΄) Our responsibility, set as current nationals intend to become again the citizens of Greece and Cyprus

There is an urgent need to do this. It is imperative to Greek and xanaginoyme true true Greek hoplites--citizen, not only in Greece and Cyprus, but in and around the Greek world synekdimo, onto the entire surface of the planet Earth.

Our weapon of course today is none other than the information, which empragmatwnoyme in gnwsi through our collective rational praxi, not only in private, but primarily collaborative, at the social level, thus contributing to Political ΄Erwta with the truly fortunate anaplasi Greek our society POLICY. Virtue is Gnosis, Praxis i.e., that over time becomes an "exis optional». The apoktisin the efesis and is from the nature of ingrained in our Daimonion Erotikon (Diotima Mantineia, Platonos ' Symposion ': http://diotimablog.blogspot.com/).

Choose well first, If you want to be a true Hellen or a anthellin. There is no way in this selection, as in Aristotle's own instrument virtue, the principled one of the 4 (four) pillars of our world and Greek culture, along with the Cosmetic, Truth and Abundance, pillars which interconnects the Harmony, with static intricacy and dynamic complexity the Commonwealth support our project taytotikon: Αιέν Αριστεύειν εν Ελευθερία!

Against Plotinus, the self-determination of the Greek identity expressed through us the ' advance ' believed and MOI (with the ‘’ and not, ever with ‘ the ’). Cornelius Castoriadis reverses the risi of Plotinus, focusing our taytotikon so self-identification in the constant questioning, telling us that that is a key element of the Greek temperament, not to follow blindly or some doctrine faithfully, party, Arcade or color, but always questioning everyone and everything.

The non-being of real Greek anaplasis our CIVIL society is the first protasis for our epanorthwsi of the Greek State. The feasibility of this, sine anechoy Ma apechoy of the doctrines, κομμάτων, galleries and colors!

β΄) Resetting in our State of dianemitikis Greek justice policies and material goods

΄Ontws, the syllogikotis of our society of Greek politics is inextricably linked with the Greek aytothesmisi Ethological needs and our nation, a political concept which unquestionably contains the anthropo-centric and our socio-centric Greek world and culture. Και μέσα στην συλλογική μας προσπάθεια, to achieve the pothoymeni entity a true Greek political society, very useful is the dimokriteios interpretation of freedom.

Μέσα στο πλαίσιο της του Δημοκρίτου ελευθερίας, το Αιέν Αριστεύειν εν Ελευθερία είναι ένα κεντρικό πρόταγμα του ελληνικού μας κόσμου και πολιτισμού. Με στατική περιπλοκότητα και δυναμική πολυπλοκότητα, the protagma us this support the indestructible 4 pillars of the value systems of our culture, Greek: Aesthetics, Αλήθεια, Virtue and Abundance, pillars which interconnects the Harmony.

It is too useful of Dimokritou definition of freedom, as the eythynein and elegchein of the citizens and the State. Combined we can take as: eythynein and elegchein proswpikon + eythynein and elegchein koinwnikon + political eythynein and elegchein.

Fits perfect and so is related to the concept of universal freedom, They also collectively perceived as: προσωπική ελευθερία + social freedom + political freedom. Somewhere in there it penetrates and our economic freedom, on a personal and collective level, leading us in absolutely unique criterion that guides everything,What we are doing or not doing, either personally or collectively.

In addition to the prime directive to a course: sine anechoy Ma apechoy of the doctrines, κομμάτων, galleries and colors, They also must operate with a single criterion, that directs all our acts. What,What we are doing or not doing, either personally or collectively, shall be directed to the collective bliss and collective economic well-being of our world, in Cyprus, in Greece and on the entire surface of the planet Earth.

Syllogikotis and needs the cooperation of all of us, against the common enemy — regardless of parties, social classes and political persuasions — because if we do not unite together and if not banish the invaders from our country, the fastest possible, then there is no future. Of course this requires our collective afypnisi, as the direct, early discontinuation of silence of the lambs of the parties, that now reigns.

This does not mean that we do not regard the personal bliss and the personal financial well-being of every man. Each other!

But the collective Bliss involves personal bliss, While the inverse is not true, at least on this planet. The same goes with economic prosperity: the collective economic well-being involves personal financial well-being, While the versa again does not apply, at least on the surface of the planet.

At the collective level of Greek State of our country, the concept of freedom is perceived as the POLICY aytothesmisis policy of the Greek society of Greek and Greek citizens. The Greek CIVIL society of Greek and Greek citizens are in fact direct public, for whose members write all Greek philosophers, from the EC Miletus Thali until Cornelius Castoriadis ...........

INSTITUTIONAL! There is the glue!

Nowhere else do not look for the adhesive requires the legal and legitimate thespisi and POLICY thesmisi of the Greek society of Greek and Greek citizens. Without him, the absolutely highest institution-originator of Constitution or the political system, whatever regime, the Parliament of zofoy and tyrannikis party of all parties, akathekto continues the utter annihilation of the Greek world us, people and culture.

It seems that neither the artists now in Greece know absolutely nothing about distributive justice· nor even that there was once, as the Lady apascholisis of Greek CIVIL society, INSTITUTIONS organised in a municipality of Greek and Greek citizens. Whatever regime, This is the UNION'S Supreme institution-principal of the Greek political kosmosystimatos, where the Lady apascholisis of Hoplites-festivals Greek citizens is the distributive justice policies and material goods (Fig. 1a).

Apart from the imperative to not being the real Greek anaplasi our society POLICY, the Monday protasis is the return of civil justice and dianemitikis of material goods, for our epanorthwsi of the Greek State. Since most deserve the identity of the Greek nation and Ethological needs us, as our State's Greek epanorthwsis.