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"Drawing on classical literature, archaeology and the latest data from physical, behavioral and medical science, this study of hoplite equipment, tactics and command seeks to separate modern myths from observable facts. The authors resolve some persistent controversies and advance new theories about the nature of ancient Greek warfare"--

Athenian citizens deliberate in the assembly, but the theatre also becomes a place for public debate. In addition to being a consequence of economic or cultural aspects, democracy is a consequence of the development of a democratic imaginary. Located in that imaginary, Greek tragedies, regarded as «democratic myths», work to reaffirm Athenian democracy. Far from being dogmatic, the tragic myth explores the contradictions of social and personal life and implicitly or explicitly seeks their correction. This dramatic genre encourages participation from the spectator (citizen) that greatly exceeds the schematic reduction in Aristotelian theory of catharsis. Greek tragedy proposes the existence of an «audience», of spectators who need a sufficient level of maturity to make that assessment. Democracy is a path, or perhaps an active utopia, which should combine the political order with a coherent culture and art. ; Los ciudadanos atenienses deliberaban en la asamblea, pero también el teatro se convierte en un lugar de debate público. Porque una democracia (también la ateniense) no solo es consecuencia de aspectos económicos o de orden cultural, sino también del desarrollo de un imaginario democrático. Y es en dicho imaginario donde se inscriben las tragedias griegas, consideradas como «mitos democráticos» que servían para reafirmar la democracia ateniense. Lejos de cualquier dogmatismo, el mito trágico explora las contradicciones de la vida social y personal, y se pregunta, de manera expresa o tácita, por su posible corrección. Este género dramático induce a una participación del espectador (ciudadano), que va más allá de la esquemática reducción de la teoría aristotélica de la catarsis. El teatro griego propone la existencia de un «público», de unos espectadores que precisan de una gran madurez para emitir ese juicio. La democracia es un camino, o quizás una utopía activa, que debe conjugar el orden político con una cultura y un arte coherentes.

The purpose of this paper is to provide an overview of the use of metaphor to describe the addiction process. A number of classical myths and stories are described which have particular relevance for understanding addiction, including the Greek myths of Midas, Bacchus, Pandora, and Icarus. Recent theoretical accounts of the use of metaphors in psychotherapy and behavior change are reviewed, particularly those with implications for addictive behaviors. Clinical applications of metaphorical material are discussed in terms of a stages-of-change model. The paper concludes with a summary of a new allegorical tale, "Freddy the Flying Fish," to illustrate the construction of metaphors in the prevention and treatment of addiction.

Front Cover -- Front Flap -- Title Page -- Copyright Information -- Table of Contents -- Introduction -- Part I: The Public Debt Problem -- What is Public Debt? -- The Surge in Public Debt -- How High Public Debt Can Cause a Financial Crisis -- How High Public Debt Can Reduce Economic Growth -- Public Debt, Moral Imperatives, and Politics -- A Pause to Recap -- Part II: The Shortcuts -- Printing Money -- First Case Study: Should European Countries Leave the Euro Zone? -- Financial Repression -- Default -- Second Case Study: The Greek Crisis -- Debt Mutualization -- Privatization -- Part III: The Main Road -- Economic Growth -- A Bit of Austerity -- Institutional Fiscal Constraints -- Conclusion: The Unbearable Lightness of Public Debt -- Notes -- Index -- Back Flap -- Back Cover.

Der vorliegende Beitrag argumentiert, dass die mediterrane Mythenwelt, wie sie im philosophischen Werk Albert Camus begegnet, eine kritische Theorie sui generis verstanden als eine rationalitäts- und ideologiekritische Position in sich birgt. Als solche, so lautet die hier vertretene These, ist sie zumindest unter bestimmten Gesichtspunkten der Frankfurter Schule überlegen. Das griechische Denken à la Camus teilt mit jener zwar den wachen Blick für die Schattenseiten der Moderne, vermeidet dabei aber die allzu große Reserviertheit gegenüber Anthropologie, Ästhetik und Mythos, wie sie im Umfeld der Kritischen Theorie häufig anzutreffen ist. Camus tragisches Denken, das an der mediterranen Mythologie unter anderem am griechischen Nemesis-Mythos geschult ist, erörtert die natürlichen Grenzen, die nicht verletzt werden dürfen, von modernen politischen Heilslehren aber in maßloser und folglich verhängnisvoller Weise überschritten werden. ; This contribution argues that the Mediterranean world of myths, which one encounters in the philosophical work of Albert Camus, contains a critical theory sui generis a position critical of rationalism and ideology. According to our thesis, this theory is superior to the one provided by the Frankfurt School at least in certain aspects. Greek thought à la Camus shares the awareness of the dark side of modernity, but it avoids the far too big reservations against anthropology, aesthetics and myth that can frequently be found in Critical Theory. Camus tragic thought, which was nurtured with Mediterranean myths (among them the Greek myth of Nemesis), highlights the natural limits that should not be crossed, but are exceeded by modern political doctrines of salvation in an excessive and fatal way. ; (VLID)2346679

The paradigm of the poets -- What makes a work authoritative? -- Physis redefining the gods -- Flirting with atheism -- Attacking poetry -- The beginnings of allegory -- Finding history in myth -- Theos rediscovering God -- The growth of allegory -- Saving the poets without allegory -- From allegory to symbolism -- Greek exegesis and Judaeo-Christian books -- Reflection

Intro -- Acknowledgements -- Contents -- Chapter 1: Introduction: History, Need and Choices -- Chapter 2: From Nationalism to Partition 1950-1975 -- The Development of Nationalisms -- The Inter-communal Conflict -- The Partition -- Chapter 3: Separation as a Lived Reality, as a Promise and as a Taboo 1975-2003 -- Memories, Representations and Narratives -- Material Conditions and Lived Experience -- The Myth That Becomes a Habit -- Chapter 4: The Opening of the Checkpoints and the Unfulfilled Potential -- The Crack in the Wall -- The Invasion of Reality -- The Unfulfilled Potential -- Chapter 5: Referendum 2004: The End of Innocence -- The Annan Plan and the End of the Myth -- The Turkish Cypriot 'Yes' and the Greek Cypriot 'No': Structural and Conjunctural Parameters -- The Consequences of the Greek Cypriot 'No' and the New Equilibria -- Chapter 6: The Ten-Year Battle Between Federation and Anti-federation 2007-2017 -- The Constitution of the Federalist and Anti-federalist Camps North and South -- The Christofias-Talat Convergences in 2009 and the Opening Made by Akıncı in 2016 -- The Erdoğan Era in Turkey and the Shifts in the Turkish Cypriot Community -- The Surfacing and Consolidation of Partition as a Greek Cypriot Choice -- Chapter 7: The Schools and the Universities, the Mass Media and the Deep State of the Republic of Cyprus of Emergent Necessity -- The Failed Attempt of Reform and the Maintenance of Hellenocentrism in the Greek Cypriot Education -- The Mass Media, Public Discourse and Dominant Rhetoric in the Greek Cypriot Community -- The Universities as an Industry and as Communal Institutions -- Chapter 8: The Shifts in the Greek Cypriot Bourgeoisie and the Equilibria in the Greek Cypriot Community -- Left-Wing Approaches -- The Economy of the Republic of Cyprus and the Crisis.

A variety of semiotic codes, for example, proxemics, kinesics, dress code, verbal code, usually construct specific representations in audiovisual culture. This paper explores the semiotic systems in synergy which seem to lead to consolidation of the social representations of maids in pop culture texts, such as Greek movies in the 1950s and 60s (the old Greek cinema era). The research questions explore the social representations which have been constructed and the ways in which the verbal and non-verbal signs of the maids can lead to the consolidation of their social image or even to a myth construction based on specific ideological perspectives. So, how do maids act in Greek movies in the 1950s and 60s? What does their performance signify? A semiotic analysis will examine all these questions through semiotic codes in those multimodal texts (Greek movies), selected from the field of the historically Greek pop culture texts. These verbal and non-ver-bal codes work coherently to translate the depiction of Greek society and culture and to convey connotative meanings.

Cover -- Half Title -- Title -- Copyright -- Contents -- List of Contributors -- List of Abbreviations -- I. Secondary Literature in Greek -- Δημήτρης Κ. Φαρμάκης, [Dimitris K. Farmakis], Ύπαρξη και Απελπισία στη Φιλοσοφία του S. Kierkegaard [Existence and Despair in S. Kierkegaard's Philosophy] -- Μιχάλης Κ. Μακράκης, [Michalis K. Makrakis], Εμμένεια και υπέρβαση στη φιλοσοφία του Kierkegaard [Immanence and Transcendence in Kierkegaard's Philosophy] -- Νίκος Άγγ. Νησιώτης, [Nikos Agg. Nissiotis], Υπαρξισμός και χριστιανική πίστις: Η υπαρκτική σκέψις εν τη φιλοσοφία και η χριστιανική πίστις ως το αναπόφευκτον και βασικόν πρόβλημα αυτής κατά τον Soren Kierkegaard και τους συγχρόνους υπαρξιστάς φιλοσόφους Karl Jaspers, Martin Heidegger και Jean-Paul Sartre [Existentialism and Christian Faith, or The Existential Thought in Philosophy and Christian Faith as the Inevitable and Basic Problem for Thought according to Søren Kierkegaard and the Modern E -- II. Secondary Literature in Hebrew -- Tamar Aylat-Yaguri, דיאלוג אנושי עם המוחלט: הסולם של קירקגור לפסגת הקיום הרוחני, ירושלים: הוצאת ספרים ע"ש י"ל מאגנס, האוניברסיטה העברית [Human Dialogue with the Absolute: Kierkegaard's Ladder to the Climax of Spiritual Existence] -- III. Secondary Literature in Hungarian -- Judit Bartha, A szerző árnyképe. Romantikus költőmítosz Kierkegaard és E. T. A. Hoffmann alkotásesztétikájában [The Shadow of the Author: The Romantic Myth of the Poet in the Creation Aesthetics of Kierkegaard and E.T.A. Hoffmann] -- Béla Brandenstein, Kierkegaard. Tanulmány [Kierkegaard: A Study] -- István Czakó, Hit és egzisztencia. Tanulmány Søren Kierkegaard hitfelfogásáról [Faith and Existence: A Study of Søren Kierkegaard's Conception of Faith] -- István Dévény, Sören Kierkegaard -- Zoltán Gyenge, Kierkegaard és a német idealizmus [Kierkegaard and German Idealism]

Compared with other ancient Greek myths of royal investiture, the Oedipus myth offers an unusual picture of masculine development. Oedipus's intellectual heroism (vis-à-vis the Sphinx) marks him as a representative of mankind's self-declared triumph over the natural world. However, in compliance with mythic logic, it also dooms him to incest and parricide. Beckett plays on this mythic inextricability of human identity and self-consciousness with incest and, especially in his famous trilogy Molloy, Malone Dies, and The Unnamable (originally published in French, 1950-52), he represents masculinity as a condition that simultaneously contests and capitulates to the apparent inevitability of myth. Beckett's characters treat the Oedipus myth (and especially Freud's interpretation of its centrality to human development) as an absurd but necessary narrative blueprint around which they can construct their own otherwise ungrounded musings on human nature and masculine identity.

U radu se istražuje herojsko grčko ime Antiloh i njegova distribucija kao ličnog imena u helenskom svetu. Na bogatom antroponimijskom materijalu iz različitih delova grčkog sveta analiziraju se mogući razlozi za davanje ovog herojskog imena smrtnim ljudima. Brojni primeri koji su navedeni u istraživanju izvesno pokazuju da je lično ime Antiloh davano u istorijskim epohama potomstvu sa jasnom svešću da je herojsko i neleidsko. Autor identifikuje tri osnovna razloga koji su doprineli popularnosti ovog imena kao ličnog imena u staroj Grčkoj uopšte, a naročito u pojedinim oblastima helenskog sveta, kao što su Atika, Jonija, Tesalija, ostrvo Rodos: 1) pošto je reč o heroju istaknutom u tradiciji o Trojanskom ratu, ime Antiloh je moglo biti prihvatljivo svim Grcima i moglo bi se zato najpre posmatrati kao panhelensko i od značaja za sve Helene; 2) ime Antiloh je, s druge strane, kao neleidsko ime bilo prihvatljivo naročito Jonjanima, odakle se može tumačiti i njegova popularnost u Atici, ali i u drugim jonskim krajevima, naime na ostrvima u Egejskom moru, kao i u maloazijskoj Joniji; 3) ime Antiloh je, osim toga, kao lično ime prisutno i u Tesaliji gde je prema istoj neleidskoj genealogiji heroj Antiloh mogao biti podjednako smatran i lokalnim tesalskim herojem; ujedno kao prijatelj Ahileja, najvećeg ahajskog junaka pod Trojom, ali i nacionalnog heroja Tesalaca, heroj Antiloh je bio neobično cenjen kod Tesalaca, pa je i njegovo ime moglo u tradiciji dobiti posebnu 'tesalsku' boju. Ovim razlozima bi se najpre mogle objasniti potvrde ovog imena kao ličnog imena u gradovima Tesalije, posebno u klasičnom i helenističkom periodu. ; This paper concerns the Greek heroic name Antilochos and examines its distribution as a personal name in the ancient Greek world, from the Archaic to the Roman Imperial period. The popularity of the name Antilochos as a personal name among the Greeks derives from the fact that in Homer and in later Greek epic tradition the hero Antilochos has many distinctive features that were highly appreciated by the Greeks. As a beloved son of Nestor, king of Pylos and the great hero of the Trojan Cycle, Antilochos is one of the bravest Achaean warriors who fought at Troy, and even lost his life trying to save his father. On the other hand, Antilochos, following the death of Patroklos, is also attested in tradition as a favorite and close companion of Achilles, the greatest hero of the Trojan War. At the funeral games that Achilles celebrated for Patroklos, Antilochos finished second in the chariot race 'by his skill, not by the speed of his horses' (Il. XXIII 515), just as Nestor had advised him and also took part in the foot race. After Antilochos' death, his shade, along with those of Achilles and Patroklos, was believed to have gone to the Black Sea island later known as Leuke (the White Island). These were all the reasons why the heroic name Antilochos could also be acceptable as a personal name and desirable in the choice of names given to children and was attested as such in all periods and in almost all parts of the Greek world. The personal name Antilochos could sound to the Greeks as a good Panhellenic name, but also as a name attractive particularly to the Athenians and the Ionians. The popularity of the name amongst the Ionians can be best explained with possible Neleid associations and connections, because the aristocratic elites in the Ionian cities mainly claimed Neleid ancestry (ostensibly descendents of Neleus, the son of Poseidon and the father of Nestor). The name Antilochos is thus attested as a personal name in Athens from an early date. Later and especially in the Classical period, it was widespread in various parts (demes) of Attica. It is also attested by the Ionians of Asia Minor in the several cities of the region, especially in inscriptions dating from the Late Hellenistic to the Imperial periods. The personal name Antilochos, on the other hand, is well attested as a personal name in Thessaly because of the hero Antilochos' associations with Achilles, the Thessalian national hero. Although not a Thessalian, the hero Antilochos could also be considered a Thessalian through his Neleid ancestry. There are many occurrences of the personal name Antilochos from other parts of the Greek world, but numerous attestations from the island of Rhodes, mostly from the Hellenistic period, attract special attention. It is, however, not uncommon for the name Antilochos, as the other personal 'Neleid' names (Nestor, Thrasymedes, Peisistratos), to be attested in a large number on the very island of Rhodes, as a large economic and trading centre of the Hellenistic world which maintained intensive economic and political relations with many Greek cities in a wide area of the Mediterranean basin.