#State of Concept Athens

[mamaestapa]

maybe joe gushes about you in an interview or post game press conference, maybe even like a speech from winning something

My Girl|| Joe Burrow x reader

•pairing: Joe Burrow x reader

•summary: During a post game press conference, Joe gushes about getting to spend the bye week with you

•warnings: none, all fluff

“So Joe, first of all congrats on the win.”

Joe nodded as he spoke, “It’s always good to, to win against a team like them.”

The Bengals had just beaten the Chiefs 23-20. The entire game was close, each team going back and forth with scoring. With just seconds left, Evan McPherson scored the game winning field goal, giving the Bengals another win before their mid season bye week.

“What are your plans for the bye week?” another reporter asked, causing Joe to move his gaze to the female reporter. He nodded as she continued.

“Watch film? Practice? Work out? Relax?” the reporter finished with a chuckle. A small smile made its way onto to Joe’s face as he answered the question.

“Yeah I plan on relaxing a bit, take a little break from the heavy workouts. I’ll definitely some film though, gotta keep that win streak going when we get back.” he smirked. Joe loved winning. Especially against the Chiefs. The Bengals were never the favored team when they play the Chiefs. It always felt good to prove all of their doubters and haters wrong.

He cleared his throat, a blush creeping onto his cheeks as he spoke, “But uh, I’m actually going to spend most of it with Y/n, my girlfriend. She’s got some family in another state that we’re going to visit for a few days, take a mini vacation. I don’t get to spend a lot of time with her during the season, so I’m very excited.”

“Awe,” the reporter cooed, “I bet she’s excited too.”

Joe nodded, a smile pulling at his lips, “Yeah, she is. Like I said, she and I don’t get much time with just the two of us during the season. It’ll be good for us to take a little vacation together away from football.” He gushed as he talked about you.

“And you’ve been with her for how many years now?”

“Four. Met her my last year at LSU.” Joe said, a happy smile on his face.

You met Joe after the season opener in 2019. You were at your best friends house who happened to be dating someone on the football team at the time. The two of them were throwing a party and you and Joe both happened to be invited. He met you while you were pouring yourself a drink. The two of you hit off instantly, the night ending with him asking you out on a date. You went on a date in downtown Baton Rouge Friday after your classes and the rest was history.

“Do you guys take many vacations during the off-season?”

Joe shook his head, “Not really. We usually take one or two, but we like to stay in Cincinnati or Athens. But the off-seasons nice cause I get to spend all of it with my girl, so yeah.” Joe smiled. He didn’t talk about you often in interviews or press conferences because he liked to keep that part of his life pretty private. However, Joe didn’t mind gushing about you or your relationship every once in a while. The fans deserved to know how much he adores you.

A different reporter spoke up, “Will we be seeing an engagement in the future?”

Joe shrugged as a sly grin made its way onto his face, “Maybe.”

That’s all the confirmation the reporters and the football world needed. You were going to be Joe Burrow’s girl forever.

hey loves!!

first blurb of the night!🤩 this was a bit on the shorter side, but all blurbs will be different lengths depending on the concept and idea i get.

i’ll be posting some more in a bit :)

feel free to send me more ideas!! i won’t get to them tonight, but definitely in the next couple blurb nights!🤍

#joe burrow #joe burrow x reader #joe burrow x y/n #joe burrow x you #joe burrow blurb #blurb night

[semolinapudding]

I fall in love with souls, not faces.

A concept of a romantic story with Venti in which Venti falls in love with a human for the first time.

In this story, Venti is attracted to not only you as yourself, but your very soul, your essence, and both of your souls become tied together by being compatible. After the loss of the nameless bard which he could not get over so early in his archon years, his sorrow and loss is manifested into the attachment and love to you.

Oh, how beautiful love is. Only now he can understand it himself. Being human. If only he was... Because your fates are two different paths, he's an archon and you're a mortal, and you're not meant to be by nature.

Barbatos the god of freedom and death. Who frees the souls into the after life or into rebirth on earth. They say that everyone will meet Barbatos once in their lifetime, and is when their lives are fading. Barbatos appears then with his wings and hands open, welcoming your soul. That's what you see when you fade from life young. Barbatos and Venti, the same being, guiding you to dance in the space between life and death, prolonging this sweet and painful connection for some little more time.

And when he guides your soul to rebirth, it does not go back on earth untouched. He leaves trails of anemo infusion within you, meant to bring you back to him again, in your next life, back to the Anemo god that's dedicating his immortality to only one soul.

A faint birth mark of the color of anemo is on your hand. The unique mark which means is that you belong to Barbatos, but you don't know. You're reborn, and meeting him again is once again the first time for you, but for him it's not.

And every time you die, every time he relives the pain, each time he sends your soul to be reborn, each time falling in love with you over and over, waiting for you. He can't let go of your soul, it keeps reliving in Teyvat instead of flying to the heavens.

And each time you're reborn, you always only love one song he sings, the same favorite song. It becomes a deja Vu. The more you're reborn, the more you get deja vu's, until you begin to remember, you get so aware.

The Anemo infusion into your soul brings memories back to you, like the winds that hold whispers and secrets. Your mind and soul are no longer two separate essences but they get merged, and you, in your essence are now just a fully aware soul with a mind and body, remembering what you shouldn't. Nature doesn't follow its natural state because you know Barbatos has loved you till the beginning of time and has never let go.

Archons are such weak and fragile beings in their essence. Tormented in their own pain, unable to bear the concept of human life. Of death. They get attached to humans and things more than anyone ever does.

At what point does immortality not feel like strength, but rather like a painful curse and fragility?

"My blume, don't you know, archons are nothing without humans? Humans can live without archons, but archons would not survive without humanity. Immortality is a curse, painfully engraved into our fates."

Who wants this story written?

#genshin impact #venti #fanfiction #venti x reader #Spotify #genshin x reader #romance #venti romance #venti fluff #venti angst

[gemsofgreece]

What was women's position in the Byzantine Empire? I haven't searched that much, but it seems like her position wasn't any different from Ancient Greece, where they were expected to be modest, silent and it was generally preferable not to be heard (at least, women from aristocratic families).

Well you won’t find easily a medieval state which did not want women to be modest and quiet.

In spite of that, no that’s not true. The place of the woman in the society improved considerably in Byzantine times compared to the Classical era. As a sidenote, perhaps we should not generalize about Classical Greece either, especially when we apply the reality of Athens to all the Greek world without enough evidence that this is historically accurate, at a time when Athens was extremely obsessed with ¨male perfection¨.

Based on our view of things nowadays, it might seem counterintuitive, however Christianity played a huge role in this improvement. You see, the Bible through its scriptures and also the very example of Virgin Mary, whom the Byzantines (and later the Modern Greeks too) worshipped almost equally to Christ, as well as the church’s acknowledgement and veneration of women martyrs indiscriminately from men martyrs, made it clear that women were spiritually equally capable of achieving “théosis”, meaning resemble the image of God, in other words; sainthood. It was thus deemed important that women would be able to read and study the scriptures. As a result the Byzantine empire had the highest literacy rate of women in the Middle Ages.

Intercepting for those who might wonder: "But the Ancient Greek religion had gods and goddesses alike, so why wouldn't that improve the social status of women?". The answer is because in the Ancient Greek religion there was no concept of théosis, meaning any human's strive to achieve a moral perfection to resemble the image of God. The dynamics of gods and godesses were separate from those of the people, where women were left to be evaluated by and versus men alone.

Women were nowhere as confined as the women of classical Greece. Of course they should be good wives and mothers catering to their household first and foremost but they could participate in social events, festivals, go shopping, lather in the baths and have fun like men did. As wives, their status was also better, as according to Christianity all god-fearing men were supposed to be loyal to their wives and have no concubines. So, if a man really had no intention to be faithful at all, neither to his wife nor to the Christian teachings, he at least did it discreetly, and if he did not do even that, then he did not escape the judgement of the society. Divorce was hard for either spouse to ask, of course waaay more for women, but for example Justinian enforced an iconic law that if a couple wanted to take a divorce then BOTH spouses should go to monasteries and be celibate for life lol So you know, be cruel, but at least be indiscriminately cruel! 😂

Financially, dowries and inheritance remained a woman’s property after marriage unlike in classical times. If the husband died, it was the widow’s choice whether she would marry again or not and she was in charge of her children on her own whereas in classical times women had to marry their husband’s closest relative (to “protect” them and the property that had now passed on their own family). So, really no contest there. Women owned and ran businesses and signed contracts. They were employed in a wide range of professions.

As for the aristocrats, they had it much better than classical aristocrats. They did not work like lower class women, obviously, so they filled all that extra time by being pampered by their servants (female and male, sometimes eunuchs), who were usually exclusive to them. Depending on the lady’s interests, the servants would keep her entertained by playing music, reading to her, gossiping, grooming her etc Some women hired teachers to improve on their education on their own accord. Wives of important men were usually involved in political and diplomatic affairs and they were very interested in such matters. Educated women could be doctors (for women).

Nuns, who did not have the burden of taking care of the children and a husband, often became studious and pretty educated, with artistic concerns, like Kassiani. And to go back to the ask, there are accounts of Byzantine princesses being perceived in West Europe as “too talkative” and “too concerned with themselves”, so apparently Byzantium gave its aristocratic women a lot more liberty than, say, Classical Athens and also more than Western Europe did.

And then of course the Byzantine Empire was the only medieval state to have ever been reigned by four women on their own, and some of them were very consciously and ambitiously pursuing the throne. But even the empresses consorts, meaning the wives of the emperors, were also expected to be well acquainted with all the matters of the empire in case something happened to the emperor because they had to stand in his place temporarily or even serve as regents. From the 22 pages in Wikipedia about Byzantine regents, the 7 are about women, so one third, at least from the well known ones.

Women were also interested in their appearances and really took matters in their hands. Rich women would have special gardens cultivating flowers and spices to create their own perfumes. Michael Psellos writes about how Empress Zoe had essentially turned herself into a chemist, making the basements of the imperial palace a lab for perfumes and elixirs to maintain her youthful appearance.

And let’s end this with some quotes from Anna Komnene’s Alexiad (inspired by the Iliad she so loved), the chronicles of her father’s Emperor Alexius exploits in war.

12th-century manuscript of the Alexiad

The Alexiad is invaluable because it remains one of the richest sources of information historians possess about the military, social and imperial history of the Byzantine Empire.

Ah I had written before about that stuff and I meant to write something short this time but I just can’t do it when it’s about Byzantium my love adefefajdhhajhf

#history #byzantine empire #eastern roman empire #women #byzantine history #byzantine culture #east roman empire #byzantine greek culture #greek history #greek culture #middle ages #women in history #anna komnene #anna komnene porphyrogennite #anna comnena #attichoney4u #ask #long post #tw long

[arthenaa]

house of arthena — masterlist, introductory, and rules

INTRODUCTORY —

writer: athen/ayen | 20 | he/him | sapphic | INFP-T

occupation: freelance artist, college student, writer

birthday: 10/04/2003

nationality: 🇵🇭

kins (can be best compared to irl): mizu, caelus, ominis, ren amamiya, sun jing (physical wise), geto suguru

interests:

media — blue-eyed samurai, jujutsu kaisen, shingeki no kyojin, chainsaw man, detroit become human, red dead redemption, hogwarts legacy, persona 5 royal, valorant, honkai star rail, genshin impact

artists — nct (all units but prefers dream), riize, lesserafim, newjeans, bada lee, lee youngji, laufey, kiss of life, exo

will write for the following — mizu, gojo satoru, geto suguru, ieri shoko, nanami kento, fushiguro megumi, kugisaki nobara, zenin maki, okkotsu yuuta, eren jaeger, pieck finger, mikasa ackerman, armin arlert, annie leonhart, makima, quanxi, power, aki hayakawa, denji, connor (all rk series), john marston, arthur morgan, sebastian sallow, ominis gaunt, imelda reyes, ren amamiya, akechi goro, jett, cypher, sage, reyna, neon, fade, iso, gekko, chamber, yoru, sova, jingyuan, danheng, blade, kafka, seele, albedo, xiao, kaeya, raiden ei, yae miko, alhaitham, childe, knave, nct dream, bada lee, hong seunghan, park wonbin, lee sohee, huh yunjin, kim chaewon, byun baekhyun, do kyungsoo

read more to check rules and list of works!

rules (for requesting)

— writer has the right to refuse request

— writer is a full-time college student and a part-time freelance artist doing commissions, there is no set time that he will upload and post said requests

— only refer to the list above when requesting (if your character despite in the same media listed above is not included, you may dm the writer if he is willing to write the request or simply state it in the request ask linked on his bio)

— writer prefers writing in gender-neutral terms or she/her pronouns, he will use this unless stated otherwise so make sure to include it in your requests

— nsfw is okay but always keep in mind rule 1

— writer appreciates reactions such as comments or reposts with messages a lot! <3 it just makes writing fun and enjoyable to know that his readers are enjoying his works :)

— writer will only do oneshots or 2-3 chapter works, (oneshots with multiple parts under the same theme eg. modern!au mizu or nocturne(interlude)!mizu are counted as oneshots under the same theme. they can be read as solo or just under the same category) longer chapter series will be done through commissions.

— if reader wishes to commission, refer to pinned.

LIST OF WORKS —

Blue-Eyed Samurai

nocturne (interlude) (p1)

my love mine all mine (p2)

blurred lines (roommate!mizu)

mizu as your roommate (pre-blurred lines)

creative team lead!mizu x concept artist!reader

Jujutsu Kaisen

GOJO SATORU

can't think right, too tongue tied, it must be love

Hogwarts Legacy

Masterlist here

Honkai Star Rail

KAFKA

Feelings with Kafka 18+

DAN HENG

Perception

ART

mizu x oc! blurred lines

nier x sebastian hogwarts legacy

seb x mc commission

nier and nora (ocs hl)

stelle x asta

ominis x mc x seb

tbotb concept art hl series

If you have any concerns or questions you'd like to ask, click the question mark emoji on my blog bio! or if you want to support me as an artist hehe listed below is my kofi. tysm!

#arthenaa #arthenaamasterlist

[haggishlyhagging]

The rape of the Goddess in all of her aspects is an almost universal theme in patriarchal myth. Zeus, for example, was a habitual rapist. Graves points out that Zeus's rapes apparently refer to Hellenic conquests of the Goddess's ancient shrines. The early patriarchal rapes of the Goddess, in her various manifestations, symbolized the vanquishing of woman-identified society. In the early mythic rapes, the god often assumed a variety of animal forms; the sense of violence/ violation is almost tangible. In christianity, this theme is refined—disguised almost beyond recognition.

The rape of the rarefied remains of the Goddess in the christian myth is mind/spirit rape. In the charming story of "the Annunciation" the angel Gabriel appears to the terrified young girl, announcing that she has been chosen to become the mother of god. Her response to this sudden proposal from the godfather is totaled nonresistance: "Let it be done unto me according to thy word." Physical rape is not necessary when the mind/will/spirit has already been invaded. In refined religious rapism, the victim is impregnated with the Supreme Seminal Idea, who becomes "the Word made flesh."

Within the rapist christian myth of the Virgin Birth the role of Mary is utterly minimal; yet she is "there." She gives her unqualified "consent." She bears the Son who pre-existed her and then she adores him. According to catholic theology, she was even "saved" by him in advance of her own birth. This is the meaning of the "Immaculate Conception" of Mary— the dogma that Mary was herself conceived free of "original sin" through the grace of the "savior" who would be born of her. This grace received in advance, described by theologians as "grace of prevention or preservation," is something like a supernatural credit card issued to a very special patron (matron). Mary's credit line was crossed before she was even conceived. Double crossed by the divine Master Charge system, she was in a state of perpetual indebtedness. Still, as I have explained elsewhere, despite all the theological minimizing of Mary's "role," the mythic presence of the Goddess was perceivable in this faded and reversed mirror image.*

* In order to understand the Background of Mary, Hags should recall that she was known as "the new Eve." This leads us to look into the Background of Eve who, in hebrew myth, was a dulled-out replacement for Lilith, Adam's first wife. Patai writes of Lilith as portrayed in the Talmudic period: "When Adam wished to lie with her, Lilith demurred: 'Why should I lie beneath you,' she asked, 'when I am your equal since both of us were created from dust?'" (See Raphael Patai, The Hebrew Goddess, p. 210.) Any Crone-ographer, of course, can recognize this as a watered-down version of what Lilith really might have said, which would hardly have been an argument for mere "equal rights." As for Eve, constructed from Adam's rib—Peggy Holland has pointed out that this is an interesting mythic model: the first male-to-constructed-female transsexual. Patai affirms that it was Lilith who persuaded Eve to eat of the Tree of Knowledge and he acknowledges that Lilith was a Hag (pp. 210-13). According to Cirlot, Lilith, in the Israelite tradition, corresponds to the Greek and Roman Lamia. (See J. E. Cirlot, A Dictionary of Symbols, trans. by Jack Sage [New York: Philosophical Library, 1962], p. 180.) Graves puts more of the pieces together, indicating that Lamia was the Libyan Neith, also named Anatha and Athene. (See Robert Graves, The Greek Myths, I, 61, 1. Graves adds that "she ended as a nursery bogey" (which is, of course, the fate of all Hags/ Crones/ Witches in patriarchal myth). Lilith is also identified with Hecate, the lunar goddess and "accursed huntress." After pointing this out, Cirlot remarks: "The overcoming of the threat which Lilith constitutes finds its symbolic expression in the trial of Hercules in which he triumphs over the Amazons" (Ibid., p. 180). Since Hecate was associated with hares, this suggests that rabbits are in the Virgin Mary's Background. Given the parthenogenetic propensities of rabbits and given the reversal mechanisms of patriarchal myth, this association makes sense. We are also led to think about the identity of the familiar "Easter Bunny" (and about the reversal involved in the image of "Playboy Bunnies"). Finally, when considering Lilith, Hags should note that this name is said to be derived from the Babylonian-Assyrian word lilitu, meaning a "female demon, or wind-spirit." (See Robert Graves and Raphael Patai, Hebrew Myths: The Book of Genesis [Garden City, N.Y.: Doubleday, 1964], p. 68.) This is interesting in view of the fact that the name of the "Holy Spirit," who is believed to have impregnated the Virgin Mary, is derived from the Latin spiritus. Is the holy spirit trying to copy Lilith? Also fascinating is the thought that since, as we have seen, Yahweh is a derivative and reversal of the Goddess, one of whose primary names is Lilith, he is exposed as an imposter, a female impersonator, and a transsexed caricature of that Great Hag herself.

-Mary Daly, Gyn/Ecology

#mary daly #patriarchal mythology #christian mythology #great goddess #lilith #Eve #virgin mary

[saikolikes]

“Si vis pacem, te ipsum vince”: the meaning behind Erina’s banner

I’m sure most people have noticed it, as it was shown firstly in the trailer and then in the opening: “Si vis pacem, te ipsum vince” seems to be the official motto of Persona 5 Tactica, and is indeed present on Erina’s banner when she uses Flag of Freedom.

The slogan is in latin, it roughly translates as “If you want peace, you must conquer yourself,” and it’s an alteration tailored to the game from the most commonly known “Si vis pacem, para bellum” (If you want peace, prepare for war).

What most don’t know (myself included before digging deeper to make this post), is that even the “original” phrase wasn’t exactly born as such and is itself an adaptation of a wider paragraph from a military treaty — Vegetius’ De Re Militari or “Epitome of military science” (the following quote comes from the beginning of Book 3):

Igitur qui desiderat pacem, praeparet bellum; qui uictoriam cupit, milites inbuat diligenter; qui secundos optat euentus, dimicet arte, non casu.

From what I read, the author does a sort of introduction by citing war masters from the past, including Athens and Sparta, and declares his task in compiling all their teachings in one place. Then, he concludes by saying “Therefore, the one who desires peace shall be ready for war; the one who longs for victory shall diligently instruct his soldiers; the one who’s after success shall fight following the art of war, not chance.”

The concept here is clear: you can’t search for and uphold peace without being skilled in battle and ready to fight for that peace if need be… which is a pretty interesting message in the wider scheme of Tactica.

(Warning for story spoilers from here onwards)

I didn’t reflect on it much as I was playing, especially because the game never gives you any “official” translation of what’s written on Erina’s banner. But as I went back to thinking about it, I realised just how fitting this alteration is. The whole deal with Salmael is peace should be the ultimate goal for mankind, a state of existence where no conflict is necessary—on the contrary, conflict is viewed as a bad thing, because it causes hurt and is ultimately harmful. So it makes perfect sense that “Si vis pacem, para bellum” is something that goes against Salmael’s philosophy.

What bothers me, instead, is that it perfectly fits what Erina represents, as is and without any alteration: she battles Marie like rebels do tyrants because the peace in the Kingdom has been disrupted and she wants it back. Putting metaphors aside, Toshiro is the one that realises that only by opposing his father and his fiancé he can right the wrongs that his family committed, and eventually find peace within himself. “Si vis pacem, para bellum” is actually already tailored on what the game is about, so thinking back about the alteration they made, I can’t quite explain it.

It has to be said, though, that “Si vis pacem, te ipsum vince” is also fitting. Reconciling with one’s Shadow self, tame it and embrace it is what awakening a Persona is all about and what Toshiro does later on in the story, so to have “If you want peace, you must conquer yourself” written on Erina’s banner is also a really nice touch!

I guess my main point here is that both phrases go well with the story’s themes and plot, but I do have to say, removing “para bellum” kind of ends up reinforcing Salmael’s point, which is that war (=conflict) isn’t necessary. It ultimately serves P5’s whole narrative that puts individuals at the center of societal changes without questioning too much what role society at large plays: it is acknowledged society needs reform, but reforming passes through righteous people and removing bad apples rather than dismantling and rebuilding anew a system that is designed to be exploitative. More so that “te ipsum” is a bit like saying “you yourself” so I’d argue that a really great emphasis is put on the person/individual. Also worth noting that “te ipsum” is specifically male-gendered as “ipsum” is accusative cause (direct object) for both male (“ipse) and neutral (“ipsum”) pronouns, but “te” is accusative case for the pronoun “tu” which can only be used referring to a person; this means that if the phrase was to be female-gendered it would be “te ipsam vince”. So it really seems to be tailored to Toshiro.

I think what they did with Tactica’s motto is cool (if anything because it let me put my high school diploma at use again after 7 years lol) and definitely a nice addition that shows this game was made with a decent level of care for being a spinoff… at the same time, I can’t help but find a subtle contradiction in the alteration they made.

#persona 5 #persona 5 tactica #p5t #tactica spoilers #persona 5 tactica spoilers #p5 meta #meta #p5t meta #persona 5 once again brainrottimg me to the point i go fish back for my latin

[jasminewalkerauthor]

Deep dives into folklore: Greek plays

Ancient Greek plays, primarily produced during the 5th century BCE, hold a significant place in the annals of world literature and theatre. These plays, often performed in grand amphitheaters like the Theatre of Dionysus in Athens, served not only as entertainment but also as reflections of societal values, norms, and political ideologies. In this essay, we delve into the societal influence and impact of three iconic Greek plays: "Antigone" by Sophocles, "Oedipus Rex" by Sophocles, and "The Oresteia" trilogy by Aeschylus. Through an analysis of their plots and themes, we uncover their profound implications on ancient Greek society.

"Antigone" by Sophocles:

"Antigone" tells the story of a young woman, Antigone, who defies the orders of King Creon by burying her brother Polynices, who died fighting against Thebes. Creon has declared Polynices a traitor and decreed that his body should remain unburied, but Antigone believes in the divine law and the duty to bury her brother. Despite warnings and pleas from her sister Ismene and Creon's son Haemon, Antigone persists, leading to tragic consequences for herself and those around her.

"Antigone" reflects the tension between individual conscience and the laws of the state. In ancient Greece, the concept of divine law, or the unwritten laws of the gods, often clashed with human-made laws. Sophocles uses Antigone's unwavering commitment to burying her brother to critique the tyrannical nature of absolute power and the importance of moral duty. The play serves as a cautionary tale against unchecked authority and the consequences of hubris, resonating with audiences then and now.

"Oedipus Rex" by Sophocles:

"Oedipus Rex" centers on King Oedipus of Thebes, who unknowingly fulfills a prophecy by killing his father, King Laius, and marrying his mother, Queen Jocasta. As Oedipus investigates the murder of Laius to rid Thebes of a plague, he gradually uncovers the horrifying truth of his own identity and actions. Despite his efforts to evade fate, Oedipus cannot escape his tragic destiny, leading to his downfall and exile from Thebes.

"Oedipus Rex" explores themes of fate, free will, and the consequences of ignorance. In ancient Greece, the belief in fate, or moira, was deeply ingrained in the cultural psyche. Sophocles uses Oedipus's tragic journey to illustrate the limitations of human knowledge and the inevitability of destiny. The play prompts audiences to contemplate the complexities of the human condition and the hubris of challenging divine will. "Oedipus Rex" thus serves as a timeless examination of the interplay between fate and agency, leaving a lasting impact on Greek society and beyond.

"The Oresteia" Trilogy by Aeschylus:

"The Oresteia" trilogy consists of three interconnected plays: "Agamemnon," "The Libation Bearers," and "The Eumenides." The trilogy follows the cursed House of Atreus, plagued by a cycle of violence, betrayal, and vengeance. "Agamemnon" portrays the return of King Agamemnon from the Trojan War and his subsequent murder by his wife Clytemnestra in revenge for sacrificing their daughter Iphigenia. "The Libation Bearers" depicts the avenging actions of Agamemnon's son Orestes, who kills Clytemnestra to avenge his father's death. Finally, "The Eumenides" explores the trial of Orestes by the Furies and his eventual acquittal by Athena, marking the transition from primal vengeance to a system of justice in Athens.

"The Oresteia" trilogy grapples with the themes of justice, retribution, and the evolution of legal systems. Aeschylus uses the tragic saga of the House of Atreus to examine the cyclical nature of violence and the necessity of breaking free from the cycle of vengeance. The trilogy reflects the changing societal values in ancient Greece, particularly the shift from personal vendettas to the establishment of democratic institutions. By advocating for the rule of law and civic order, "The Oresteia" resonated with Athenian audiences and contributed to the cultural and political discourse of the time.

Ancient Greek plays like "Antigone," "Oedipus Rex," and "The Oresteia" trilogy continue to captivate audiences with their timeless themes and profound insights into the human condition. Through their exploration of societal norms, moral dilemmas, and political ideologies, these plays left an indelible mark on ancient Greek society and continue to influence literature, theatre, and philosophy to this day. As enduring classics of world literature, they serve as reminders of the enduring power of storytelling to provoke thought, inspire change, and transcend the boundaries of time and culture.

#writeblr #writing #bookish #writers of tumblr #booklr #fantasy books #creative writing #book blog #ya fantasy books #ya books #deep dives into folklore #folklore #deep dive #mythology #myths #legends #new books #book #book quotes #book review #books #book recommendation #book recommendations #booklover #booklovers #books and reading #bookworm

[myrddin-wylt]

With the nations revealed Au, I was wondering what your thoughts are on the many possibilities that come with how they can be revealed. How it would vary based on the time periods, could spread depending on the situation, and what sort of things could cause the reveal?

I've thought about how if you pick one period of time that being found out will be the worst period of time for some and the best time for others. The reveal could happen back when things were spread from hand written accounts, word of mouth, when people did surface printing but also around the time of the early mass use of the printing press, it just depends on how it would spread and what evidence they'd have to support it. It get's more interesting as you get closer to today, because as technology changes, the possibility of hiding it is harder, like when people just got radios, televisions becoming popular house hold appliances, the birth of the internet, or the start of smart devices. Each ones of these could be used to spread some sorta of accidental or purposeful reveal of the nations. Also wars, disputes, and other things can also effect how people react to reveals, because one that comes during a war as a tactical play would be received differently then one that happens by accident. I just want to hear what time periods you think about, how it might happen and spread, and what some reveals could look like from your perspective?

guess who’s writing an essay to answer this question? meeeeeee

but because it’s going to take some more time and I’m very tired, the tldr answer is that different cultures have been aware of nations at different points of history (eg, ancient Greeks definitely knew what was up; Athena was the patron goddess of Athens for a reason) but imo widespread awareness really starts with the advent of nationalism as a concept during the French Revolution and the following madness of the Napoleonic wars. partly because, I mean, why bother inventing Marianne as a symbol for the republic when Francis is right there? 

but also partly because I simply enjoy the idea that the Revolution changed not just governments but also how nations interacted with the world. and what’s more revolutionary than Francis saying ‘fuck it we ball’ and becoming a very high-profile, very immortal and immune-to-guillotines figure as the French try to do this whole restructure all of society thing? so I think the cat gets out of the bag then. it’s just really, really hard to hide a public execution being botched because the dude just... shrugged it off? anyway.

but even if the knowledge remained restricted to France at first - I could understand how the rest of the world might go “ah, the French have gone so insane that they’re having mass hallucinations now. that checks out” - there's the whole ‘Napoleon rampages across Europe and brings nationalism with him’ sequence of events. so suddenly it’s not just the French but everyone Napoleon goes to war with who gets to see that yes, Francis is a real dude and he is immortal and that’s why the people of this city should surrender to French rule.

like the concept of nationalism dramatically changed all of Europe, and it seems like this would also be a good time for characters like Italy and Greece to go oh, hey, if I make myself public now, I can probably unify all of my people and stop being someone else’s vassal state. and at that point and with Francis running around in public, it quickly becomes expedient for other nations like Britain and Prussia to make themselves known so that their states don’t lose legitimacy as, well, nation-states. 

so imo it’s really a domino effect that starts with Francis losing his head and Napoleon shooting it out of a cannon at the rest of Europe. I hope this made sense because I am very tired. thanks for the ask! 

#ask #anon #hetalia headcanons #hetalia hcs #god i'm writing an ESSAY a literal ESSAY #we shall see when i finish it though. i have a 9-5 job >_> #meanwhile china is just ''what the fuck are they doing over there'' #joke's on you china because you're about to find out

[hizmetver]

Democracy

Why did Plato and Aristotle dislike democracy?

Both Plato and Aristotle had reservations about democracy, although their specific criticisms and concerns differed.

Plato's Critique of Democracy: Plato, in his work "The Republic," expressed skepticism about democracy as a form of government. He believed that democracy could easily deteriorate into chaos and tyranny. Plato argued that democracy's emphasis on individual freedom and equality could lead to a lack of order and stability. He believed that democratic governments tend to be influenced by demagogues who manipulate the passions and ignorance of the masses, leading to poor decision-making and a disregard for expertise. Plato's ideal state was a meritocratic one, led by philosopher-kings who possessed wisdom and a deep understanding of justice.

Aristotle's Critique of Democracy: Aristotle, in his work "Politics," also expressed reservations about democracy, although he recognized it as a legitimate form of government. Aristotle believed that democracy could lead to the tyranny of the majority, where the interests of the majority overshadowed those of the minority. He cautioned against the dangers of populism and the potential for the majority to abuse its power. Aristotle believed that a well-functioning democracy required a strong middle class, a balance of power, and institutions that promoted the rule of law and protected individual rights.

It is important to note that both Plato and Aristotle were influential ancient Greek philosophers who lived in different times and had distinct views on democracy. Plato's criticisms were more fundamental, rooted in his skepticism about popular rule and his belief in the importance of a philosopher-king. On the other hand, Aristotle's criticisms were more nuanced, focusing on the potential pitfalls of majoritarian rule and the need for a well-structured democracy.

However, it is also worth noting that both Plato and Aristotle lived in societies where democracy was still an emerging concept, and the democratic systems of their time differed significantly from modern democratic models. Their critiques of democracy should be understood within the historical and cultural context in which they were formulated.

Socrates and Plato had complex views on democracy, and their perspectives evolved over time. Let's start with Socrates.

Socrates was a philosopher who lived in ancient Athens during the 5th century BCE. He is best known for his method of questioning, called the Socratic method, which aimed to stimulate critical thinking and examine one's beliefs. Socrates was critical of the Athenian democracy of his time, though his specific views on democracy are not extensively documented.

Socrates believed that true knowledge and wisdom could only be obtained through critical examination and self-reflection. He often engaged in discussions with Athenian citizens, challenging their beliefs and questioning their understanding of virtue and justice. This approach made him unpopular among some Athenians, as he was seen as undermining traditional values and corrupting the youth.

Socrates' relationship with democracy became particularly contentious during the trial that led to his execution. In 399 BCE, he was charged with impiety and corrupting the youth, crimes that were seen as threats to the stability of the democratic order. Socrates' defense during the trial, as recorded by his student Plato in the dialogue known as "Apology," reveals his skepticism towards the democratic system. He criticized the Athenian democracy for its tendency to prioritize the opinions of the majority without considering whether those opinions were based on knowledge or wisdom.

Moving on to Plato, who was a student of Socrates and one of the most influential philosophers in Western history. Plato's views on democracy are elaborated in his famous work "The Republic." In "The Republic," Plato presents a detailed critique of democracy and proposes an alternative form of government: a philosopher-king ruled "ideal state."

According to Plato, democracy suffers from inherent flaws that make it an imperfect system of governance. He believed that democracy tends to degenerate into chaos and tyranny due to the unchecked pursuit of individual desires and the lack of proper education and wisdom among the citizenry. Plato argued that in a democratic society, people are driven by their passions and appetites rather than reason, leading to a society in which the majority's desires dominate and potentially harm the common good.

Plato's ideal state, as described in "The Republic," is a hierarchical society led by philosopher-kings, who possess wisdom and knowledge. In this society, individuals are assigned roles based on their abilities, and the rulers make decisions guided by reason and the pursuit of justice.

It's important to note that while Socrates and Plato were critical of democracy, their views should be understood in the context of their time and the specific shortcomings they observed in Athenian democracy. Their ideas have sparked centuries of debate and have been interpreted and reinterpreted by scholars and philosophers throughout history. Today, democracy is viewed as a valuable form of government, but discussions about its limitations and challenges continue.

 Let's delve further into the perspectives of Socrates and Plato on democracy:

Socrates:

Socrates believed that democracy could be prone to the tyranny of the majority. He saw a danger in the unqualified opinions of the masses, as decisions could be made based on popular appeal rather than on knowledge, wisdom, or rationality.

He criticized the Athenian democratic system for its tendency to prioritize the desires and interests of the majority without proper consideration of justice and virtue.

Socrates believed that true knowledge and wisdom were crucial for making sound decisions and that these qualities were not necessarily possessed by the majority.

Plato:

Plato's critique of democracy was more extensive and systematic than Socrates'. He believed that democracy, as a form of government, had inherent weaknesses that made it susceptible to decline and corruption.

Plato argued that democracy tends to prioritize individual desires and appetites, leading to excessive freedom and lack of self-discipline. This, in turn, can lead to societal chaos and the emergence of demagogues who manipulate public opinion.

Plato emphasized the importance of education and the cultivation of wisdom. He believed that the majority of people lacked the knowledge and insight necessary for effective governance, and therefore, a ruling class of philosopher-kings was needed to lead society.

Plato's ideal state, as outlined in "The Republic," aimed to transcend the flaws of democracy by establishing a meritocratic society where individuals are assigned roles based on their abilities and governed by philosopher-kings who possess the wisdom and knowledge to make just decisions.

It's worth noting that while Socrates and Plato were critical of democracy, they did not offer a specific alternative system of government that could be practically implemented. Their views on governance were influenced by their philosophical quests for truth, justice, and the ideal state. Their ideas have sparked ongoing debates about the strengths and weaknesses of democracy, the role of education in politics, and the question of who should have authority in society.

shortcomings of demokrasi

While democracy is widely regarded as one of the most preferable forms of governance, it is not without its shortcomings. Here are some commonly discussed criticisms or challenges associated with democracy:

Tyranny of the Majority: One of the fundamental concerns is the potential for the majority to dominate and oppress minority groups. In a democratic system, decisions are often made based on the will of the majority, which can lead to the neglect or marginalization of minority rights and interests.

Populism and Demagoguery: Democracies are susceptible to the rise of populist leaders who exploit public sentiments and emotions rather than relying on rational discourse and evidence-based decision-making. This can lead to policies that prioritize short-term gains and popular appeal over long-term societal well-being.

Inequality and Elite Influence: Critics argue that despite the principles of equality and representation, democracies can still be influenced by powerful elites, such as wealthy individuals or special interest groups, who have more resources and access to shape political outcomes. This can result in policies that favor the privileged few over the broader population.

Political Polarization: Democracies can experience deep divisions and political polarization, particularly when there is a lack of constructive dialogue and compromise. This can hinder effective governance, as partisan interests may take precedence over the pursuit of common goals and societal progress.

Short-termism: Elected officials in democratic systems often face pressure to deliver immediate results to maintain popularity and secure re-election. This can lead to a focus on short-term goals and policies, potentially neglecting long-term challenges such as environmental sustainability or intergenerational equity.

Voter Ignorance and Manipulation: The effectiveness of democracy relies on an informed and engaged citizenry. However, voter apathy, lack of political knowledge, and susceptibility to misinformation can undermine the quality of decision-making and enable manipulation by external actors or vested interests.

Slow Decision-Making: Democratic processes, with their emphasis on inclusivity, can sometimes be slow and cumbersome. Lengthy deliberations, negotiations, and consensus-building can impede prompt action, especially in times of crisis when quick decisions may be necessary.

It's important to note that these criticisms do not necessarily invalidate the concept of democracy, but rather highlight areas where democratic systems may face challenges and require continual improvement. Many proponents argue that addressing these shortcomings can lead to better-functioning and more inclusive democracies.

solution for shortcomings of democracy

Addressing the shortcomings of democracy is an ongoing and complex task. While there is no one-size-fits-all solution, here are some potential approaches that have been proposed to mitigate or overcome these challenges:

Strong Institutions and Rule of Law: Strengthening democratic institutions, such as independent judiciaries, robust checks and balances, and mechanisms to ensure accountability, can help prevent abuses of power and ensure that decisions are made in accordance with the rule of law.

Civic Education and Media Literacy: Promoting civic education and media literacy programs can empower citizens to become more informed, critical thinkers, capable of engaging in meaningful and well-informed political discourse. This can help counter misinformation, reduce voter ignorance, and foster a more engaged and responsible citizenry.

Protecting Minority Rights: Safeguarding the rights of minority groups is crucial to prevent the tyranny of the majority. Constitutional provisions, anti-discrimination laws, and inclusive policies can help ensure that minority voices are heard, represented, and protected within the democratic system.

Campaign Finance Reform: Implementing regulations and transparency measures to limit the influence of money in politics can help reduce the disproportionate power of wealthy individuals and special interest groups. This can promote a more level playing field and enhance the representation of diverse interests.

Strengthening Deliberative Processes: Encouraging deliberative democracy approaches, such as citizen assemblies, participatory budgeting, and structured public consultations, can foster inclusive decision-making and enable diverse perspectives to be considered. This can help address political polarization and promote consensus-building.

Promoting Ethical Leadership and Accountability: Encouraging ethical behavior and integrity among political leaders is crucial. Strong ethical standards, anti-corruption measures, and mechanisms for holding elected officials accountable can help reduce the risk of abuse of power and promote trust in democratic processes.

Encouraging International Cooperation: Many challenges facing modern societies, such as climate change, require global collaboration. Strengthening international institutions and fostering cooperation between democratic nations can help address transnational issues and promote shared solutions.

It is important to note that these approaches may vary depending on the specific context and challenges faced by each democracy. Additionally, public engagement, open dialogue, and ongoing evaluation of democratic processes are essential for identifying and implementing suitable solutions to the shortcomings of democracy.

suitable solutions to the shortcomings of democracy respect to countries

The suitable solutions to address the shortcomings of democracy can vary depending on the specific context and challenges faced by each country. Here are some potential solutions that can be considered with respect to different aspects:

Institutional Reforms:

Strengthening the independence and effectiveness of judiciary systems to ensure the rule of law and prevent abuses of power.

Implementing robust checks and balances between the executive, legislative, and judicial branches of government to prevent concentration of power.

Enhancing the transparency and accountability of government institutions through mechanisms such as freedom of information laws and anti-corruption measures.

Citizen Engagement and Participation:

Promoting civic education and media literacy programs to empower citizens with knowledge and critical thinking skills necessary for active participation in democratic processes.

Encouraging public participation through mechanisms such as citizen assemblies, town hall meetings, and public consultations to ensure diverse voices are heard in decision-making.

Supporting civil society organizations and grassroots movements that advocate for marginalized groups and hold governments accountable.

Electoral Reforms:

Implementing campaign finance regulations to reduce the influence of money in politics and create a level playing field for candidates.

Strengthening election monitoring and oversight mechanisms to ensure free and fair elections.

Promoting inclusive electoral systems, such as proportional representation or mixed-member systems, to enhance representation of diverse interests.

Protecting Minority Rights:

Establishing legal protections and anti-discrimination measures to safeguard the rights of minority groups.

Encouraging inclusive policies that promote social cohesion, respect diversity, and ensure equal opportunities for all citizens.

Fostering dialogue and understanding among different communities to bridge divides and promote social harmony.

Media and Information:

Promoting media freedom and pluralism to ensure a diverse range of voices and perspectives are represented in the public discourse.

Encouraging fact-checking initiatives and media literacy programs to combat misinformation and disinformation.

Supporting independent journalism and investigative reporting to hold those in power accountable.

International Cooperation:

Engaging in international forums and collaborations to address global challenges that require collective action, such as climate change, migration, and economic inequality.

Sharing best practices and learning from the experiences of other countries to improve democratic governance.

Supporting international organizations that promote democratic values, human rights, and good governance.

It is important for countries to adapt and tailor these solutions to their specific needs, considering their historical, cultural, and socio-political contexts. Sustainable democratic progress often requires a multi-faceted and long-term approach that involves the active participation and collaboration of citizens, civil society, and government institutions.

Certainly! Here are some additional perspectives and considerations regarding solutions to the shortcomings of democracy:

Decentralization and Local Governance: Devolving power to local levels can enhance citizen participation and decision-making. Empowering local governments and communities to address their specific needs and concerns can lead to more responsive and effective governance.

Social and Economic Justice: Addressing socioeconomic inequalities is crucial for a healthy democracy. Implementing inclusive economic policies, providing access to quality education and healthcare, and reducing poverty can help ensure that all citizens have equal opportunities to participate in the democratic process.

Technology and Digital Democracy: Embracing digital technologies can enhance democratic processes. Online platforms and tools can facilitate citizen engagement, enable remote participation, and improve transparency and accountability. However, it is important to address issues like digital divide, privacy concerns, and the spread of misinformation in the digital sphere.

Constitutional Reforms: Updating and revising constitutional frameworks can help adapt democratic systems to evolving social, economic, and political contexts. This may involve reviewing electoral processes, strengthening human rights protections, and clarifying the roles and responsibilities of different branches of government.

Political Culture and Civic Values: Nurturing a culture of democratic values and civic engagement is essential. Promoting respect for diversity, encouraging dialogue, fostering a sense of collective responsibility, and instilling ethical leadership qualities can contribute to a healthy democratic culture.

International Support and Cooperation: Countries can benefit from international support and cooperation in strengthening their democratic institutions. Assistance from international organizations, donor countries, and peer-to-peer collaborations can provide resources, expertise, and knowledge-sharing opportunities.

Continuous Evaluation and Adaptation: Democracy is an ongoing process that requires continuous evaluation and adaptation. Regular assessments of democratic systems, including gathering feedback from citizens, can help identify areas for improvement and inform policy reforms.

It is important to recognize that every country's democratic journey is unique, and solutions must be context-specific. Democracy is a dynamic and evolving system, and addressing its shortcomings requires a commitment to ongoing reflection, dialogue, and collective action to build more inclusive, responsive, and accountable democratic societies.

HOW DİD THE ENLİGHTENMENT PERİOD İNFLUENCE THE DEVELOPMENT OF DEMOCRATİC THOUGHT?

The Enlightenment period, also known as the Age of Enlightenment, had a profound influence on the development of democratic thought. It was an intellectual and cultural movement that took place in Europe during the 17th and 18th centuries. The Enlightenment thinkers challenged traditional authority, embraced reason and rationality, and advocated for individual freedoms and rights. Here's how the Enlightenment period influenced the development of democratic thought:

Social Contract Theory: Enlightenment thinkers, such as Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, developed the concept of the social contract. According to this theory, individuals voluntarily enter into a social contract, surrendering some of their natural rights to a governing authority in exchange for protection and the preservation of their remaining rights. This idea laid the foundation for the notion of government by consent, a key principle in democratic thought.

Natural Rights and Individual Liberty: Enlightenment philosophers emphasized the inherent rights of individuals, including life, liberty, and property. They argued that these rights were not granted by the state or monarch, but were fundamental to human nature. Thinkers like John Locke asserted that governments existed to protect these natural rights, and if they failed in their duty, individuals had the right to rebel or establish a new government. These ideas became central to democratic theories that prioritize the protection of individual freedoms.

Separation of Powers: Enlightenment thinkers, notably Montesquieu, advocated for the separation of powers within government. They argued that dividing political authority among different branches, such as the legislative, executive, and judicial branches, would prevent the concentration of power and safeguard against tyranny. This concept greatly influenced the design of modern democratic systems, including the checks and balances found in many constitutions.

Popular Sovereignty: Another key concept that emerged during the Enlightenment was the idea of popular sovereignty. Thinkers like Rousseau argued that political power ultimately resided in the people, and governments should derive their authority from the consent of the governed. This concept challenged the divine right of kings and laid the groundwork for democratic principles that prioritize the will of the people as the basis of political legitimacy.

Emphasis on Reason and Science: Enlightenment thinkers championed reason, scientific inquiry, and empirical evidence as the basis for understanding the world and making decisions. They critiqued traditional authority and advocated for the use of rationality in governance. This emphasis on reason and evidence-based decision-making contributed to the development of democratic thought, which values informed and rational decision-making processes.

Freedom of Speech and Press: Enlightenment philosophers strongly advocated for freedom of speech and freedom of the press as essential for the functioning of a democratic society. They believed that open dialogue, unrestricted exchange of ideas, and the availability of information were crucial for challenging oppressive regimes, promoting accountability, and fostering intellectual progress.

The Enlightenment period significantly shaped the intellectual and philosophical foundations of democratic thought. Its ideas and principles continue to influence democratic governance, individual rights, the separation of powers, and the importance of reason and public discourse in democratic societies around the world.

Certainly! Here are some additional aspects of the Enlightenment period and its influence on the development of democratic thought:

Enlightenment Thinkers and Democracy: Enlightenment philosophers contributed diverse perspectives to the development of democratic thought. For example, Voltaire championed freedom of speech and religious tolerance, advocating for a society where individuals could express their opinions without fear of persecution. Denis Diderot and the Encyclopédistes sought to disseminate knowledge and promote critical thinking. These thinkers, among others, challenged traditional authority and advocated for social and political reforms that laid the groundwork for democratic principles.

Critique of Absolutism: The Enlightenment period witnessed a strong critique of absolutist monarchies and the divine right of kings. Philosophers such as Baron de Montesquieu and Voltaire criticized the concentration of power in the hands of a single ruler, advocating instead for limited government and separation of powers. Their ideas influenced the establishment of constitutional monarchies and democratic republics, where power is divided among different branches of government.

Influence on the American and French Revolutions: The ideas of the Enlightenment played a significant role in the American and French Revolutions, which were pivotal moments in the advancement of democratic thought. The American Declaration of Independence, with its emphasis on natural rights and the consent of the governed, drew inspiration from Enlightenment thinkers like John Locke. The French Revolution was fueled by the ideals of liberty, equality, and popular sovereignty, echoing the ideas of Rousseau and other Enlightenment philosophers.

Influence on Democratic Documents and Institutions: The Enlightenment period influenced the drafting of key democratic documents, such as the United States Constitution and the French Declaration of the Rights of Man and of the Citizen. These documents incorporated Enlightenment principles, including the protection of individual rights, the separation of powers, and the idea of government by consent. The Enlightenment also influenced the establishment of democratic institutions, such as representative assemblies and the development of a free press.

Spread of Enlightenment Ideas: The Enlightenment period saw the rise of intellectual salons, coffeehouses, and literary societies where intellectuals, writers, and thinkers gathered to exchange ideas. The spread of Enlightenment ideas was facilitated by the printing press, which made books and pamphlets more widely accessible. These intellectual networks and the dissemination of Enlightenment literature helped to popularize democratic ideals and fostered a broader understanding of democratic thought across Europe and beyond.

Legacy and Ongoing Influence: The Enlightenment period's influence on democratic thought reverberates to this day. Its emphasis on reason, individual rights, and the role of informed citizens in governance continues to shape democratic societies. The principles of liberty, equality, and popular sovereignty, championed by Enlightenment thinkers, remain central to democratic ideals and struggles for human rights and social justice worldwide.

It's important to note that the Enlightenment was not without its own limitations and contradictions, such as the exclusion of certain groups from its ideals, including women and enslaved individuals. However, the Enlightenment's contributions to democratic thought and its enduring legacy cannot be understated, as it provided a philosophical and intellectual foundation for the development of democratic systems that continue to evolve and adapt in the modern world.

Can you provide examples of Enlightenment thinkers who had a significant impact on democratic thought?

Certainly! Here are some prominent Enlightenment thinkers who had a significant impact on democratic thought:

John Locke (1632-1704): Locke's ideas greatly influenced democratic thought, particularly his theories on natural rights and the social contract. In his influential work "Two Treatises of Government," Locke argued that individuals possess natural rights to life, liberty, and property. He asserted that the primary purpose of government is to protect these rights and that if a government fails in its duty, individuals have the right to rebel and establish a new government. These ideas laid the groundwork for the concept of government by consent, individual freedoms, and the right to revolution.

Baron de Montesquieu (1689-1755): Montesquieu's work, especially his book "The Spirit of the Laws," had a profound impact on democratic thought. He advocated for the separation of powers within government as a means to prevent tyranny and safeguard individual liberties. Montesquieu argued that the legislative, executive, and judicial powers should be separate and independent, with each acting as a check on the others. His ideas heavily influenced the design of modern democratic systems with checks and balances.

Jean-Jacques Rousseau (1712-1778): Rousseau's ideas on popular sovereignty and the general will were highly influential in democratic thought. In his work "The Social Contract," Rousseau argued that political authority should be derived from the general will of the people, and that governments should represent the common interests of the community. He emphasized the importance of direct citizen participation in decision-making and advocated for a more egalitarian society. Rousseau's ideas shaped democratic principles such as popular sovereignty and the idea that governments should act in the best interests of the people.

Voltaire (1694-1778): Voltaire was a prominent advocate for freedom of speech, religious tolerance, and the rule of law. He used his writings and satirical works to criticize abuses of power, religious intolerance, and injustice. Voltaire believed that a free and open society, where individuals could express their opinions without fear of persecution, was crucial for the development of democracy. His ideas on freedom of expression and religious tolerance greatly influenced democratic thought and the importance placed on civil liberties.

Denis Diderot (1713-1784): Diderot was one of the key figures behind the Encyclopédie, a comprehensive encyclopedia that aimed to disseminate knowledge and promote critical thinking. The Encyclopédie challenged traditional authorities and sought to spread Enlightenment ideas, including democratic values such as freedom of thought and the importance of education. Diderot's work contributed to the democratization of knowledge and the spread of enlightening ideas throughout Europe.

These are just a few examples of Enlightenment thinkers who had a profound impact on democratic thought. Their ideas and writings continue to shape our understanding of democracy, individual rights, the role of government, and the principles that underpin democratic societies.

Certainly! Here are a few more Enlightenment thinkers who made significant contributions to democratic thought:

Mary Wollstonecraft (1759-1797): Wollstonecraft was a pioneering advocate for women's rights and a proponent of gender equality. In her seminal work "A Vindication of the Rights of Woman," she argued that women should have access to education, economic independence, and political rights. Wollstonecraft's ideas challenged the prevailing social norms and laid the groundwork for feminist movements and the inclusion of women in democratic processes.

Thomas Paine (1737-1809): Paine was an influential political thinker and writer who played a crucial role in the American and French Revolutions. In his pamphlet "Common Sense," Paine argued for independence from British rule and the establishment of a democratic republic in the United States. He emphasized the principles of popular sovereignty, the right to self-governance, and the importance of a written constitution to protect individual freedoms. Paine's writings helped galvanize support for democratic ideals and inspired revolutionary movements.

Immanuel Kant (1724-1804): Kant was a German philosopher whose writings contributed to democratic thought and ethical principles. He emphasized the importance of moral autonomy and individual freedom, arguing that individuals should be treated as ends in themselves, rather than mere means to an end. Kant's ideas on individual dignity and the ethical foundations of democracy influenced later thinkers and provided a philosophical basis for democratic principles.

Jeremy Bentham (1748-1832): Bentham was a philosopher and legal theorist who advocated for utilitarianism, a consequentialist ethical theory that promotes the greatest happiness for the greatest number of people. Bentham's ideas on utilitarianism and the importance of maximizing social welfare had an impact on democratic thought and policy-making, influencing discussions on the role of government in promoting the well-being of society as a whole.

Jean-Baptiste Say (1767-1832): Say was an economist known for his contributions to classical liberalism and his defense of free markets. He emphasized the role of entrepreneurship, free trade, and property rights in promoting economic growth and individual liberty. Say's ideas on economic freedom and the benefits of market competition influenced democratic thought and policies that promote economic liberalism.

These thinkers, among others, contributed diverse perspectives to the development of democratic thought during the Enlightenment period. Their ideas on individual rights, gender equality, popular sovereignty, ethical principles, and economic liberalism continue to shape our understanding of democracy and inform contemporary debates on democratic governance and social progress.

How did Enlightenment thinkers view the role of government in protecting individual rights?

Enlightenment thinkers held varying views on the role of government in protecting individual rights, but there were some common themes and perspectives. Here are the general views held by many Enlightenment thinkers regarding the role of government in safeguarding individual rights:

Protection of Natural Rights: Enlightenment thinkers, such as John Locke, believed that individuals possessed natural rights, such as life, liberty, and property, which were not granted by the state but were inherent to human beings. They argued that the primary purpose of government was to protect these natural rights. Government was seen as a social contract entered into by individuals to secure their rights and ensure the safety and well-being of society.

Limited Government: Many Enlightenment thinkers advocated for limited government, placing restrictions on the powers and authority of rulers. They believed that unchecked governmental power could lead to tyranny and the violation of individual rights. These thinkers, including Baron de Montesquieu, proposed the concept of the separation of powers, where the legislative, executive, and judicial powers were divided among different branches of government. This system of checks and balances aimed to prevent the abuse of power and protect individual liberties.

Consent of the Governed: Enlightenment thinkers, such as Jean-Jacques Rousseau, emphasized the idea that legitimate political authority should be derived from the consent of the governed. They argued that governments should represent the will of the people and act in their best interests. This concept of popular sovereignty held that individuals had the right to participate in decision-making processes and hold their rulers accountable.

Rule of Law: Enlightenment thinkers emphasized the importance of the rule of law as a means to protect individual rights. They believed that laws should be clear, predictable, and applied equally to all citizens. The rule of law served as a safeguard against arbitrary exercise of power and provided a framework for individuals to seek justice and protect their rights.

Freedom of Speech and Press: Many Enlightenment thinkers, like Voltaire, emphasized the importance of freedom of speech and freedom of the press as essential for protecting individual liberties. They argued that an open and free exchange of ideas was crucial for challenging abuses of power, promoting accountability, and fostering intellectual progress. These freedoms were seen as integral to a well-functioning democratic society.

Overall, Enlightenment thinkers viewed the role of government as a protector and guarantor of individual rights rather than a source of authority to be unquestioningly obeyed. They believed that governments should be limited, based on the consent of the governed, and guided by the rule of law. These principles have had a lasting impact on democratic thought and continue to shape our understanding of the relationship between government and individual rights in modern democratic societies.

What are some other countries that have a clear separation of powers

Alongside the United States, several other countries have implemented a clear separation of powers in their governmental systems. Here are a few examples:

France: France has a semi-presidential system that incorporates a separation of powers. The executive branch consists of a President, who is directly elected, and a Prime Minister appointed by the President. The President holds significant powers, such as appointing the Prime Minister and overseeing foreign policy, while the Prime Minister is responsible for domestic policy. The legislature, known as the Parliament, is divided into two chambers—the National Assembly and the Senate—which exercise legislative powers independently.

Germany: Germany follows a parliamentary system that features a separation of powers. The executive power is vested in the Federal President, who serves as the ceremonial head of state, and the Federal Chancellor, who is the head of government. The legislative branch is represented by the Federal Assembly, which consists of the Federal Council (Bundesrat) and the Bundestag. The Bundesrat represents the interests of the states, while the Bundestag is the directly elected lower house responsible for passing laws.

India: India operates under a parliamentary system with a separation of powers. The President serves as the ceremonial head of state, while the Prime Minister holds the executive power as the head of government. The Parliament consists of two houses—the Rajya Sabha (Council of States) and the Lok Sabha (House of the People). The Rajya Sabha represents the states and has limited legislative powers, while the Lok Sabha is the directly elected lower house responsible for lawmaking.

South Africa: South Africa follows a constitutional parliamentary system that incorporates a separation of powers. The President serves as the head of state and head of government, exercising executive powers. The Parliament consists of two houses—the National Assembly and the National Council of Provinces. The National Assembly is the lower house and holds legislative powers, while the National Council of Provinces represents the provinces and has limited legislative functions.

Brazil: Brazil has a presidential system with a clear separation of powers. The President is the head of state and head of government, responsible for executive functions. The legislative branch is represented by the National Congress, which consists of two houses—the Federal Senate and the Chamber of Deputies. The Federal Senate represents the states and exercises legislative powers, while the Chamber of Deputies is the directly elected lower house.

These are just a few examples of countries that have implemented a clear separation of powers within their governmental systems. It's important to note that the specific mechanisms and powers allotted to each branch of government may vary among these countries, reflecting their unique constitutional frameworks and political contexts.

Here are examples of how the separation of powers is implemented in different countries:

United States:

The executive branch is headed by the President, who is responsible for implementing and enforcing laws. The President is elected separately from the legislative branch.

The legislative branch is divided into two houses: the Senate and the House of Representatives. They are responsible for making laws, and their members are elected by the people.

The judicial branch consists of the Supreme Court and other federal courts. The courts interpret and apply the laws, ensuring their constitutionality. Judges are appointed by the President and confirmed by the Senate.

France:

The executive power is divided between the President and the Prime Minister. The President is elected separately and represents the head of state, while the Prime Minister is appointed by the President and leads the government.

The legislature comprises two houses: the National Assembly and the Senate. The National Assembly is directly elected and has the primary responsibility for legislating, while the Senate represents regional interests and serves as a revising chamber.

Germany:

The executive power is held by the Federal President, who is elected by the Federal Assembly. The Federal Chancellor, appointed by the President, heads the government and exercises executive functions.

The legislative branch consists of the Bundestag (lower house) and the Bundesrat (upper house). The Bundestag is directly elected and has the primary role in legislation, while the Bundesrat represents the interests of the states and participates in the legislative process.

India:

The executive power is headed by the President, who is elected by an electoral college. The President appoints the Prime Minister, who leads the government.

The Parliament consists of two houses: the Rajya Sabha (Council of States) and the Lok Sabha (House of the People). The Rajya Sabha represents the states and participates in the legislative process, while the Lok Sabha is directly elected and has the primary role in lawmaking.

South Africa:

The executive power is held by the President, who is elected by the National Assembly. The President appoints the Cabinet, which is responsible for implementing policies and administering the government.

The Parliament comprises two houses: the National Assembly and the National Council of Provinces. The National Assembly is directly elected and has the primary responsibility for lawmaking, while the National Council of Provinces represents the interests of the provinces and participates in the legislative process.

These examples demonstrate the diverse ways in which countries implement the separation of powers. While the specific details may vary, the general principle remains the same: dividing powers among different branches of government to prevent concentration of power and ensure a system of checks and balances.

ARE SOCRATES AND PLATO FASHİST?

No, Socrates and Plato were not fascists. In fact, both Socrates and Plato were ancient Greek philosophers who lived well before the concept of fascism emerged. Fascism as a political ideology originated in the early 20th century, while Socrates lived in the 5th century BCE and Plato in the 4th century BCE.

Socrates and Plato were known for their contributions to philosophy, ethics, and political theory. They explored various ideas about the nature of justice, the ideal forms of government, and the pursuit of knowledge. Plato, as Socrates' student, developed his own philosophical ideas in dialogues such as "The Republic," where he presented his vision of an ideal state governed by philosopher-kings.

While some aspects of Plato's political philosophy have been criticized for their potential authoritarianism, it is important to note that the concept of fascism did not exist during their time. Fascism as a political ideology emerged much later in history, and it is characterized by authoritarianism, extreme nationalism, dictatorial power, and suppression of dissent.

It is essential to consider historical context and recognize that the political and philosophical theories of Socrates and Plato cannot be directly equated or characterized as fascist. They lived in a different era with different social and political structures, and their ideas were shaped by the intellectual climate of ancient Greece.

#@plato

[deathlessathanasia]

„Quite apart from the anomalous concentration of so many images of armed gods and goddesses, there was something else that was peculiar about the religious spaces of the city: the gods who were worshipped there. In some cases it was merely a matter of emphasis. The primary attention given to Apollo, followed by Athena, Artemis, Poseidon, the Dioskouroi, Helen and Menelaos, obviously reflects the main concerns and cultural proclivities of the Spartan community as well as their local mythology. The Dioskouroi surely appealed to the athletic and military pursuits of young men, and Poseidon was important given the prevalence of earthquakes. But there were also gods not worshipped elsewhere. First and foremost, in Sparta alone did the state’s principal lawgiver (Lykourgos) also become one of its gods. Second, there was the sanctuary of the goddess Orthia, who only later (at an uncertain date) became assimilated to the goddess Artemis as Artemis Orthia. During the classical period Spartans alone worshipped Menelaos and Helen as gods (Hdt. 6.61; Paus. 3.19.9; Isocrates Helen 63). So too Hilara and Phoibe, the daughters of the legendary Messenian prince Leukippos, were worshipped as goddesses only at Sparta. They involuntarily became the wives of Kastor and Polydeukes and were known as the Leukippides, as were the Spartan maidens who served as their priestesses. There was also a shrine of their sister Arsinoë (Paus. 3.16.1 and 3.12.8).

Although the evidence is late, at some point in their history the Spartans sacralized and established shrines for a whole range of abstract concepts and bodily passions: these were Fear, Shame, Sleep, Death, Laughter, Eros, and Hunger. Only at Sparta could one find such shrines, and this is a clear example of the development of new religious forms that were tailored to support Sparta’s particular social ethos (Richer 1999 and 2007, 248–9). Late sources also tell us that before battle the Spartans sacrificed to the Muses and to Eros (Plut. Mor. 221a, 238b, 458e; Lyk. 21.4; Athen. 561e).”

- Michael A. Flower, Spartan Religion, in A Companion to Sparta

#sparta #ancient sparta #spartan religion #ancient spartan religion #quotes #excerpts

[maranull]

Μodern Greek rant so here I am cause boy do I have a bone to pick with this fucking culture, country and people. This will probably out of order and with poor formatting to really give you the Greek experience™ (also because I get angry and don't want to reformat all this fucking bullshit).

Note, this is obviously a generalization, and I'm just talking about my own, PERSONAL view of this shithole. And I'm well aware people elsewhere have it worse. But I'm here, so I'll bitch about this country here.

So. Let's start with the obsession over our history.

Is it a very rich history and was it the base for what has now evolved to the concept of the Western World? Yes. Was ancient Greece also filled with rampant pedophilia, slavery, sexism and corruption? Abso-fucking-lutely. Did modern-Greeks fought tooth to nail against the Nazis and made them bleed in ways no one expected from our tiny, shitty little nation? Yes. Did also half the country sold their own families over to the Nazis for a loaf of bread during the occupation (both the Nazi one and the Ottoman before it)? Or even for not even that? Also yes.

Most will call Greece, and specifically Athens, the birthplace of democracy. BUT! It was a democracy for those that were considered citizens, aka male Athenians. Women where "encouraged" to never leave the houses/mansions. And slaves were, well, slaves. Anyway, the democracy Athens boasted about is no more, unless you can call democracy a few families running over and over for head of state and a police force that feels more and more Americanized by the year (I do not need to say that this is a bad thing, right?).

Speaking of bastards, cops seem to be one of the most well equipped forces in the public sector, along with the army (we'll get to those fuckers later). Here are some posts (1) (2) (3) that I made during fire season (I was foaming from the mouth when I made those, hence the language and caps). Take note how in the 1st one, it's a motherfucking cop that is pissing on the fire (also remember his division, ΔΙ.ΑΣ, it will be relevant later). On the 2nd one you can see where the money is actually going during fire season. And I linked the 3rd one to see the hellscape that was the 2021 fires. Btw, this year, we got about 5000 or so (I can't recall the exact number) priests being hired in the public sector, comparative to only around 500 hired in the special forces of the firefighters. Also during the first quarantines, a ton of firefighters were laid down, allegedly for refusing to wear masks. Which would make sense, only by 2021 the whole force was and is understaffed and then we got one of the worse Attica fires to date (2021). "But Mara, they had a reason to fire them!" Yeah, I agree. What I don't agree with is that they never fucking hired or trained replacements, while they kept hiring more and more and more and more cops.

There are constant, and I mean all day —can't tell about the night, I don't live near— anti-riot units in the center of Athens.

A cop shot and killed a teen in 2008. And for all the shit I give Greeks, they are insanely protective of their kids and close friends so the 2008 riots (Wikipedia article here) lit the city on fire. The killer was convicted in 2010 and he walked fucking FREE in 2019. I can promise you that if the riots didn't happen, he would still be "serving" as a cop.

In terms of LGBTQ treatment from the police, here's the Wikipedia article for Zak's murder. And another post of mine doing a partial translation of an interview from a Greek trans woman. That should tell you everything about the LGBTQ-cops relationship.

Oh btw, remember that ΔΙ.ΑΣ unit? About a month ago they were accused of raping a woman inside their fucking department in Omonoia (<- Athens' center). And they generally have a reputation of violence almost equal to the riot unit. I always get the urge to spit when seeing them.

So, now that we've covered politics and cops, let's go to those who enable them, the people.

Biggest characteristic, their passion about their history (minus the bad, of course). So passionate in fact, that the modern Greek seems to forget that modern Greece is younger that the freaking US. Greece got it's independence from the Turks/Ottomans at 1821. We were under the Byzantines before them, which while they were culturally Greek, the rule was a remnant of the Roman Empire, which we were also under before the change (mainly in name) to the Byzantine Empire.

What I'm getting at is that the modern Greek is mainly proud about achievements that happened literally thousands of years ago. And even if you count the Byzantine Empire as Greek (it's too complicated for my non-historian ass to actually explain), the Ottomans tried their absolute best to "cleanse" and integrate Greeks into Turkish customs. And you know, they almost did manage that. A ton of what you'll hear are traditional Greek dishes and sweets have their bases in Ottoman cuisine. "Greek coffee" is literally the coffee Ottomans brought during the occupation. MY POINT! IS! That modern Greeks are so far evolved/disconnected from our ancestors that using them as their whole personality is insane, stupid and gives of "superior race" vibes.

And so. with being a proud Greek, comes the racism. At work, I might be able to sneak in a black or middle eastern person on the side of the posters/ads. If I put an Asian, the phone will ring the moment they see it and I will be commanded to remove them from the image.

Like, even if being a casually racist fuck wasn't bad, Greeks are one of the biggest migrant peoples in the fucking west. How in the shit have you returned from England, Romania, Italy, France and most of Europe and USA and still be a racist bastard?

Racism and being way to proud of ancestry aside, let's go to religion!

Greece is heavily Orthodox. Most will attempt to say that religion is not tied to the state and that the Orthodox Church is just one of many. Yeah, fuck no, it isn't. Religion and education are bunched in the same ministry (Hellenic Ministry of Education and Religious Affairs) and I don't think I need to say how not "not tied to the state" that is, right? Anyhow, the Church did give shelter to the rebels during the 1821 rebellion (against the Ottomans) and now they still rub it in the face of the public during speeches. Like, "Remember, you own us your freedom, now hire us with taxpayers' money and also except us from taxes, thanks xoxo." and then driving off in their BMWs.

The Church having such a hold on the country is also one of the reasons why it's such a slog to have any sort of progress. The people listen to the Church first, the government second.

Sexism, racism, homophobia, patriarchy, toxic masculinity and anti-scientific rhetorics thrive here because that's what the Church preaches. And has preached for as long as it has had power.

I was the first generation that was able to be excused from "religious studies" (aka Orthodox brainwashing) and I was the only kid that its parents asked to be removed. Not in my year, but in the whole school (primary education is 6 years here). As 6-12 year olds we were dragged to attend service every fucking week. Literal country-wide brainwashing.

The day I'm writing this part is 17/11, the day when the 1967-1974 Junta assaulted Polytechnic and we are expecting a march. So, speaking of marches, riots and people trying to have a say in their country, let me point you at the 2015 Greek bailout referendum.

A country wide vote to for the people to decide if we should accept the bailout conditions concerning the debt crisis. I was barely 19, depressed and understood very little about politics, but what was clear is that this was (supposed) to be a decision taken by the people, not the politicians. I voted No (weather I was right to do so or not is irrelevant), along with 61.31% of the voting population.

Take a wild guess what the government did. That's right, agreed with the bailout conditions. What? You thought they'd listen to a clear, legal vote from the people? Nope. At least they resigned after, only the agreement had already been sealed.

~

And you know, I do love this country. I love that you can find ruins in almost every corner. I love the little villages in the mountains. I love that white, sun bleached rock that's characteristic of our islands. I love the myths. I love how I can just walk to the source of the river Styx, how I can climb to the top of the actual Mount Olympus, see and walk on top of Zeus throne (and have done so a couple times <- this is a public flex and i deserve it). I love how the air feels in the mountains and the soil that has been cultivated for thousands of years. I love the rivers and their thin, small canyons. I love the wild, fierce wind of the islands.

~

I genuinely love this land, and I hate the country.

#greece #also #personal #<- if that's your blocked tag of choice for these rants

[gemsofgreece]

Ancient Greece left a mark in myths and literature, but do you know any Byzantine stories that are worth being recognised? Also do you know any stories by modern Greek authors that deserve the same hype as the old ones?

Yes! The issue with Byzantine literature is that too little survives and even less survives in full, which is a result of both the relentless warring and invasions of the Byzantine Empire from west and east alike and the loud indifference regarding the preservation of anything Byzantine for the longest time, as opposed to the mania with Ancient Greek literature.

Regarding Byzantine fiction in specific, which is what I think you are asking, I think three romance novels survive and an epic poetic one. That last one is the trademark of Byzantine literature:

Basil Digenés Akritas (Βασίλειος Διγενής Ακρίτας), 9 - 10th Century

This versed epic novel is the best known amongst the acritic songs. Those poems were about the exploits of the akrites, meaning the soldiers / guards living and protecting the borders of the Byzantine empire. Digenes Akritas was a hero coming from two different bloodlines, as also evident by his epithet "Digenes", his father was a Saracen emir and his mother was of Byzantine Greek noblility in Cappadocia. Digenes has essentially supernatural power - there are herculian parallels - and he is not infallible in his morals - the story narrates his bravery, manliness, exploits and romance(s), and his piety - in a paradoxical combo truly few could master as much as the Byzantines.

Erotókritos (Ερωτόκριτος), 16 - 17th Century

The monumental versed romance of post-Byzantine and very early Modern Greece is this classic of Cretan literature, composed by Vitsentzos Kornaros. Incidentally getting written the same time as Shakespeare's Romeo and Juliet, I will go fully on record saying it's better than Romeo and Juliet. The reason I make this comparison at all is because the general concept is similar, although it unfolds entirely differently in the process; the forbidden love between two young people and the fierce objection of the parents. And also, because I don't get the fuss around R&J. Anyway, apart from the concept, the story is different, it's a friends to lovers, not enemies to lovers, one is a royal, the other is not, and the main character is , again, a super skilled warrior on top of everything else. The story is also set in a fantastical multi-Greek world: it's officially set in Ancient Athens, but it has Byzantine, Cretan, Greek folk and Frankish elements. The lovestory of Erotokritos and Aretusa remains the ultimate Greek romance and the poem has turned into folk songs that are well known and loved by all of us. The Cretan literature of the time produced more notable works, such as Erophile, which is super morbid and dark as hell, but I don't know much about it yet so I can't recommend it.

As for Modern Greek literature, I am going to state another potentially surprising opinion. I do not consider myself an expert at it, however from the little I've read I like it wayyyy more than Ancient Greek literature, excluding the Homeric epics. Granted, it might have to do with how each can possibly resonate with us but it's also about the prose. This is subjective but I LOVE modern Greek prose and poetry. My mouth always threatens to drool when reading the Skiathitic dialect of Papadiamantis *shrug*.

You didn't ask about poetry but modern Greek poetry is 100% verified drool worthy. I don't know if you know Greek though, certainly translations aren't equal to the real thing. Still, I recommend the poetry of Odysseus Elytis, Giorgos Seferis, Constantine Cavafy, Giannis Ritsos, Nikos Kavvadias, Dionysios Solomos and so many more.

As for prose, I will start as a broken record once more, with the short novel "The Murderess" (Η Φόνισσα) by Alexandros Papadiamantis. You need no more description, that's all.

Here is a list of the 200 best modern Greek novels, as voted by readers. It's in Greek though. I didn't know it, but the Murderess is the most upvoted. I approve.

I will add nine more from this list to make a random Top 10 of classics:

Ματωμένα Χώματα (Bloody Earth) by Dido Sotiriou, 1962

Ένα παιδί μετράει τ' άστρα (A child counts the stars) by Menelaus Loudemis, 1956

Παραμύθι χωρίς όνομα (Fairytale without a name) by Penelope Delta, 1910

Η Μεγάλη Χίμαιρα (The Great Chimaera) by Manolis Karagatsis, 1953

Η Ζωή εν Τάφω (Life in the Grave) by Stratis Myrivilis, 1924

Ο Χριστός ξανασταυρώνεται (Christ, Recrucified) by Nikos Kazantzakis, 1948

Βίος και Πολιτεία του Αλέξη Ζορμπά (Life and Times of Alexis Zorbas) by Nikos Kazantzakis, 1946 (also known as "Zorbas the Greek" abroad...)

Το Τρίτο Στεφάνι (The Third Marriage) by Kostas Tachtsis, 1962

Η Πάπισσα Ιωάννα (Popess Johanna) by Emmanuel Roides, 1866

Το Νούμερο 31328 (Number 31328) by Ilias Venetis, 1931

#greece #literature #books #byzantine literature #modern greek literature #greek culture #recs #erotokritos #the murderess #basil digenes akritas #anon #ask

[ditipatri]

The cult of Bacchus is historically connected to the concept of sacrifice - unlike most other Deities, He usually wasn’t seen as someone for whom the offerings of cooked food, vegetation, or objects would complete the list. All cultures that actively worshipped Him in the days of the past practiced at least some sort of sacrificial offerings. 

The cult usually spoken of nowadays is the one that managed to survive all the rites of purification that the state of Athens ordered to have done to the rustic cult of Bacchus. Many wild, ecstatic rituals were removed in favor of state-approved worship, and it’s the people of Italy that carried on praising Bacchus the way He was initially praised in His initial pre-Greek culture of origin, which sometimes included sacrifices of animal and men. 

In this post, I’d like to speak about how sacrifices to Bacchus were done in the past, where they were most popular, and what sort of rituals - out of recorded history - His worshippers preferred. 

A certain number of Deities were given sacrifices in form of killing an animal in some sort of a way. From recorded sources we know about sacrificing bulls to Jupiter and Apollo, horses to Neptune, oxes to Pluton and so forth and so on. 

As for Bacchus, with Him the sacrifices of animals usually concerned a very specific type of a beast as well - a goat or a ram, usually a young one, and, rarely, a calf. This tradition goes back to the fact that Bacchus Himself was often referred to as a “young goat” or “young ram”, so these animals were given to Him as an offering. The sacrifice of a goat is known as “tragos”.  Of course, other animals could be offered to any of the Gods if the preferred animal wasn’t available. 

A little needs to be said about the form of His sacrifices. For some other Deities it was either a quick kill or burning of the offered animal, but Bacchus’ sacrifices were quite intense in comparison due to the unhinged, wild nature of His worship. The animals would usually be torn apart into pieces by His maddened worshippers and priests, especially during the larger sacrifices of Bacchanalia. The process is known as “sparagmos”, or “tearing apart”.

A different process would sometimes happen to young calves born from a cow that was offered to Bacchus while it was still pregnant. The calf would be ritualistically stoned to death at a some sort of a beach-like, open area, and then the person who threw the first stone would be chased by the group and hit with sticks until they left the place of offering. 

Some sources point out that animals aren’t the only living thing offered up to Bacchus during rituals. According to some Ancient writers and historians, human sacrifice to honor Bacchus, as well as some other Deities, was widely spread at the very dawn of many Ancient civilizations.

Pre-Greek peoples are said to have practiced it more often while in Greece the tradition significantly went down. In Roman times, and especially in the South of Italy where the tradition of Bacchanalia is said to have been born, human sacfice seems to have been preserved, even if not practiced as often as before. 

The process seemed to have been as brutal as the animal Dionysian sacrifice: the victim, usually a priest, is said to have been torn apart by the maenads as the final act of Bacchanalia. Such sparagmos is recorded to have happened under the cult of Bacchus when a young boy was killed for purification; in this tradition, the human victim was soon replaced with a goat under the authority of Delphi. There are as well other recorded sources speaking about instances of that, and archeological research also showed that some ritual places where Bacchus was honored contain human remains alongside animal ones. 

Offering animals and humans up to Bacchus wasn’t the only way sacrifice was present in His cult. Recorded historical sources speak on the tradition of Frygian people, who equated Bacchus to the figure of Sabazius and saw cultic, symbolic, religious meaning in the ritualistic consumption of the God. 

This Bacchus, adopted by the Orphics, is known as omadios, or “raw eater”, which is one of many of His cult epithets. Depending on how one looks at it, Bacchus Omadios is seen as both the consuming and the consumed one, the destroyer of men, the goat and the goat eater. 

Sources speak on nightly, highly private and brutal rituals that involved human sacrifice and cannibalism commited to both honor the Dying God as well as achieve a specific form of divinity. 

And lastly, it should be pointed out that this post isn’t to paint Bacchus in any sort of a negative or cruel way, but rather to bring attention to the often forgotten part of His worship. While we no longer participate in human sacrifice as it is obviously unethical, and barely any worshipper nowadays would even sacrifice an animal as it is cruel, it’s still important to remember that the original cult had these ideas of how to worship Him in mind. These things are an important part of history to remember to have a full understanding of how the cult of Bacchus was like in the past.

The untamed, often brutal nature of His cult isn’t something to treat shamefully, but rather something to accept as an inherent part of Him that can’t be erased as long as you love Him for how He is - which I personally do. 

Note: Do not use any decor from this post. It was made by me, pictures not mine.  Be respectful, this post mentions murder of actual people even if scarcity of sources makes finding their names impossible. 

Sources in pinned.

#໑༺ஓ𓃮ஓ༻໑ #theoi #hellenic polytheism #helpol #roman polytheism #religio romana #dionysus deity #dionysus worship #bacchus deity #tw death ment #bacchus worship

[royal-wren]

It's not really a Saturday if I'm not hit with thoughts going a thousand miles in a minute.

I'm thinking about Hermes' intricate and deep connection to life and death, the god that stands between both states and exists in both of them simultaneously. He's my personal god of death and god of the dead to fall more in line with the seats he used to occupy and were effectively given to another and yet he still maintained the most important role/domain in relation to it. The attempt to strip it away never really worked out in the end with him, he's still the one doing all the work at the end of the day.

The god who turns invisible, the one with the sickle (and scythe), growth and loss, the god of the earth -- the wealth and bareness of the land, god of silence beyond silence, and god of noise beyond your imagination or capacity to understand. God of gold, god with the golden and silver tongue, god decked out in gold, god with a heart of precious metals. God among the graves, of the graves, he who mourns and feels great pain for the living and dead that lost a life they greatly valued even though he cannot be hurt or be wounded. Guide in life and death, around all corners and seconds regardless of time or space. The god of caves and mountains, the lowest and highest parts of the world and natural earth we can reach. He of memory, who never forgets and cannot be touched or impacted by the river Lethe, reincarnation eternal. God of the conscious and unconscious, God of light, and the night, the god who bears torches in darkness. The god with eyes everywhere, ever watchful and all-seeing, a god I connect most to eyes and any visuals and concepts/aesthetics to eyes where Athene comes second and Hekate third.

When am I not thinking about him as the lord of the dead and death itself though? Well, it's just especially bad and more at the forefront of my mind right now and I need to write it somewhere. Honestly I never really felt a need to really have Hades or Thanatos come to mind or enter my thoughts in either way, and it was always a feeling and connection I had with him for years now. I felt it so deep in my bones and it always felt right, and reading about it in multiple places with him being the og Pelasgian or Minoan, or at least a very local pre-Hellenic (depending on preference or consensus for whether they are one and the same or not) deity for both, in a similar manner to Enodia being the og Thessilian goddess of paths and crossroads and so on was insanely validating. It was like completing a puzzle, the one last piece I needed to get the full picture.

I will die on this hill no matter what anyone else might try to say, call me crazy or a heretic. I don't care, I live by my own gnosis and sensibilities (or lack their of) and this is one of them.

Oh beloved son of Diwia Agêtôr, older than the soil One with and without guile God with the golden sickle Breather of life and bestower of death Ruler of the Dipsioi, those you join as Deilakrion You know their weight of memories and forgetfulness, of their hunger and thirst as they feast upon the earth Marineus, another name I also call you While you dance among the trees As you find joy lying on the grass Creating gifts without harm from sheep to man A reveler in animals and people alike Dear Araios, with horns divine God of rams and sheep Potnios Theron, relishing in his favorite company Among the infinite animals who flock to him

Trisheros, the hero that sees three ways The one connected to the respect and honoring of the dead Deity holding the many mysteries between truth and lies Akakêsios, without pain, will always take every hand God that sees and feels human emotion, Agônios He will dry every tear and give all calm and serenity

Kharidôtês, God of touch, the nerves, feeling, and pleasure The one all delight in and yearn for The one sung highly by the Kharites and Aphrodite alike Hearts cry merrily with you, never a bitter soul around you

Most ancient god with an appearance and heart of youth As this body struggles, as my knees go weak and my energy drains As love stirs again in me no matter the time of the absence of feeling Set me right while I rest in the palm of your hand With the utmost love, you cup my cheek With a kiss, with a ghosting stroke, I gain vitality

Tbh, writing that was a hell of a lot of fun to mostly just use a lot of his older epithets and names I connect to him that just go with the whole topic of this post.

#dorian's polytheism diary #my writing #nsft /// #implied at least near the very end #could the last part f the piece be scrapped if I ever wanted to post it at a later date? #luckily very easily and it's great that it has good flow and goes today but can be tossed to the wayside all the same if I ever felt like i #will I ever shut up about Hermes and the Kharites together? no. #they're meant to be and it's why they're right next to each other on my altar

[aronarchy]

Unpacking Hetero-Patriarchy: Tracing the Conflation of Sex, Gender & Sexual Orientation to Its Origins

…

II. TRACING THE ORIGINS OF THE SEX/GENDER STATUS QUO

That classical Greece was the cradle of Western culture is axiomatic. Recently, scholars have begun to document the Greeks’ critical role in the institutionalization of patriarchy in the Western world. Synthesizing the work of such scholars, this Section will show how the Greek sex/gender system, as mediated through Roman imperialism, gave rise to the sex/gender conceptions that birthed contemporary arrangements.

In doing so, this Section must and does selectively oversimplify; that is, in order to illuminate how sex, gender, and sexuality became conflated in ancient times, I focus on the most relevant portions of the historical record that has been adduced and passed down over the ages, a record that is replete with gaps, biases, and contradictions. Because it would be impossible in the context of an article such as this to resolve the issues raised by the informational and interpretative problems of this history, doing so is not the task I undertake below. And because it would be impossible to recount comprehensively every nuance or particularity in the historical record that does exist, I also do not undertake a definitive history of social and sexual relations between or among the sexes. Instead, the following account focuses on relatively formal aspects of Greek sex/gender arrangements, and on populations that were relatively privileged by those formal arrangements. This twin focus is not only necessary, given the state of the historical record, it also is beneficial because it permits an important gain-the critical extrapolation of basic themes from antiquity that presage the contemporary Euro-American conflation of sex, gender, and sexual orientation, and that thereby help to elucidate the problems associated with this status quo. This focus is a reminder that the ultimate concern of this account, and of this Article as a whole, is the conflation and its cultural origins.

A. Men & Women: The March to Hierarchy

The march toward institutionalized patriarchy began with the gradual ascendancy of “phallocentrism,” which followed the shift from socio-economic systems based on “collecting” to “pastoral” systems based on domesticated animals, and thence to the Euro-American prototype of “the state” in the form of the Greek polis, or city-state. This gradual transition from kin-based tribal systems to established city-states was shaped by the value of physical prowess in conflicts among and within competing clans. The increasingly central relationship between brute force and political and economic power presaged, and gradually led to the incorporation of, phallocentric and patriarchal values into the emergent “civilization” of early Greece.

In this way, a politics of physicality generated cultural norms and symbolisms that projected the superiority of “masculinity” in the Greek city-state, even in everyday circumstances that did not implicate actual physical strength. The construction and operation of “femininity” therefore increasingly denoted, and required, sociosexual deference and surrender to “masculinity.” Institutionalized by Greece and disseminated by Rome, androcentric sexism, or androsexism, over time has become a fixture of Euro-American cultures.

B. Greek Patriarchy: Androsexism Established

The record described here as “Greek” focuses on Athens during its classical era because the historical legacy of Athens is well documented and because Athenian culture during this period was the most influential among the city-states of ancient Greece.

The Conflation of Sex and Gender and Greek Regulation of Sexual Desire

In ancient Greece, as in contemporary Euro-American societies, sex assignments adhered to external genital anatomy, and such assignments served as a key basis of social categorization and organization. The Greeks, like today's Euro-Americans, thus used sex as the basis of their sex/gender arrangements and of their socio-sexual relations. Moreover, the Greeks used sex to establish patriarchy as the organizing principle of their sex/gender ideology. Thus, on the whole, the Greek and Euro-American conceptions and uses of sex were administratively and ideologically similar.

The Greeks likewise sexed gender and gendered sexualities, making gender generally deductive, but only partially what I will term intransitive. Though the social aspects of gender were for the most part fixed by sex, gender was partially mutable due to sexual norms and practices among the citizen male elite, which called for sexual gender transitions under some circumstances for limited time spans. The Greek model, in short, made gender socially intransitive, or fixed, but sexually transitive, or mutable, depending on sex, age, and class.

Despite these differences of scope and degree regarding the intransitivity of the sexual element of gender, both the ancient Greek and modem Euro-American systems construct and manage gender under the active/passive paradigm. Consequently, the Greek system, like the Euro-American system, attributed to gender both social and sexual aspects: Active and passive distinctions applied in both social and sexual domains of life. Even though gender was intransitive only socially, it was articulated and regulated both in social and sexual terms under the active/passive paradigm. Greek and Euro-American conceptions of gender, as with sex, were therefore similar in nature. In this way, Leg One of the conflation was substantially in place during Greek antiquity.

Though the existence of gender transitivity sometimes prompts modern Euro-Americans to mistake the Greeks as sexually liberated hedonists, Greek culture, like Euro-American societies, intensely regulated all human expressions of sexual desire. …

2. The Sexualization of Social Regulation

Several sex-based antinomies managed Greek socio-sexual relations, and thus sexualized the social regulation of Greek life. These antinomies jointly constituted a regulatory apparatus similar to the conflation. They also constitute the active/passive paradigm that has defined and delimited social and sexual relations since its inception.

a. The Socio-Sexual Antinomies

The first antinomy was male/female, which held “male” to be superior and which, as elaborated through the other antinomies, erected the sex-based gender lines that permeated Greek socio-sexual relations. The second antinomy was moderation/excess, which exalted the male-identified virtues of self-control and constraint and disdained the female-identified vices of volatility, voraciousness, and wantonness. The third antinomy was public/private, which mandated expansive, active pursuits for males and cloistered, submissive duties for females. The fourth antinomy was honor/shame, which governed reputational interests and marshalled social sanctions to pull males into the culture’s center and to push women out to its margins, both socially and sexually. This fourth antinomy thereby cemented the sex/gender boundaries of the other antinomies.

b. The Active/Passive Paradigm

As a set, these antinomies delineated the acceptable universe of “correct” social and sexual expression. “Male” was viewed as socially and sexually “active”—the strong, public, self-willed master of the universe; in contrast, “female” was constructed as “passive”—the male’s weak, volatile companion, whom he managed and protected for the benefit of all. These antinomies thus forged the essential dichotomies of Greek (and Euro-American) sex/gender ideology: the active/good/male versus passive/bad/female paradigm. The ideals and imperatives woven throughout these active/passive socio-sexual antinomies were buttressed through the bestowal of “honor” on those who conformed and the imposition of “shame” on those who transgressed. The “nexus of honor, shame, and sexuality” was thus a key means of keeping this active/passive paradigm operational.

The design and operation of the active/passive ideals projected male dominance in classical Greek culture. Consequently, Greek society concentrated socio-sexual prerogatives in the elite, adult citizen males, and consigned passive (“female”) socio-sexual roles to the subordinated classes of society: slaves, non-citizens, women, and youths, regardless of their sex. As a result, the Greek sex/gender system harnessed sexual desire as a paramount means of perpetuating the configuration of androsexist male/female sex/gender power hierarchies.

Greek regulation of social life in general, and sexual relations in particular, was instrumental because it used sex, gender, and sexuality to reinforce class-based and sex-based power distributions: Greek approval for expressions of sexual desire was limited to those that specifically reified social, economic, and political boundaries based on the androsexist divisions encapsulated in the antinomies. Sexual desire thus became a commodity used more for the re-production of the society than for the reproduction of the species. The proto-conflationary Greek system thereby established androsexism as its dominant sex/gender ideology, and used it to enforce compliance with its mandates regarding identity, desire, and community.

c. Family, Intimacy, and Patriarchy

One crucial respect in which Greek sex/gender arrangements differed from Euro-American socio-sexual relations concerned the family: Under the Greek system, the family was not the tight-knit group depicted in the modern Euro-American ideal of the “companionate” or “nuclear” family. The Euro-American family ideal centers around a cross-sex coupling based on sexual intimacy and affectional bonding. Among the Greeks, however, cross-sex conjugal relations were not the center either of love or lust. Demosthenes, for instance, supposedly remarked that Greek adult males “have… hetairai (courtesans) for [their] pleasure, concubines for [their] daily needs, and wives to give [them] legitimate children and look after the housekeeping.” Fulfilling individual joys, dreams and desires was not the goal of this functional conception of Greek marriage.

Further, the household unit was not the main crucible for the socialization of the future citizens it produced. Plutarch, for example, summarized a citizen boy’s upbringing by observing that “the nurse rules the infant, the teacher the schoolboy, the gymnasiarch the athlete, [and] his lover the youth.” The family household, or oikos, thus operated more like a small consortium or enterprise: Each member performed roles and functions that provided material supports and comforts, but not necessarily emotional, sexual, or educational sustenance. …

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#repost of someone else’s content #academic #patriarchy #misogyny #ageism #adultism #history #antiquity #ancient Greece #classical Greece #abolish the family

[tomthefanboy]

Not every police state is Fascist. I believe the term is being thrown around a lot today and I think we could do with some clarification on what is Fascist, what is Authoritarian, and what is Totalitarian.

Fascism is a far-right, authoritarian, ultranationalist political ideology and movement, characterized by a dictatorial leader, centralized autocracy, militarism, forcible suppression of opposition, belief in a natural social hierarchy, subordination of individual interests for the perceived good of the nation and race, and strong regimentation of society and the economy.

Authoritarianism is a political system characterized by the rejection of political plurality, the use of strong central power to preserve the political status quo, and reductions in the rule of law, separation of powers, and democratic voting. Political scientists have created many typologies describing variations of authoritarian forms of government. Authoritarian regimes may be either autocratic or oligarchic and may be based upon the rule of a party or the military

Totalitarianism is a form of government and a political system that prohibits all opposition parties, outlaws individual and group opposition to the state and its claims, and exercises an extremely high if not complete degree of control and regulation over public and private life. It is regarded as the most extreme and complete form of authoritarianism. In totalitarian states, political power is often held by autocrats, such as dictators (totalitarian dictatorship) and absolute monarchs, who employ all-encompassing campaigns in which propaganda is broadcast by state-controlled mass media in order to control the citizenry.

While we're here, we might as well review some related terms that continue to be relevant.

Oligarchy (from Ancient Greek ὀλιγαρχία (oligarkhía) 'rule by few'; from ὀλίγος (olígos) 'few', and ἄρχω (árkhō) 'to rule, command') is a conceptual form of power structure in which power rests with a small number of people. These people may or may not be distinguished by one or several characteristics, such as nobility, fame, wealth, education, or corporate, religious, political, or military control. Throughout history, power structures considered to be oligarchies have often been viewed as tyrannical, relying on public obedience or oppression to exist. Aristotle pioneered the use of the term as meaning rule by the rich, for which another term commonly used today is plutocracy. One of the first oligarchies in history is that of Sparta, which developed the concept alongside its rival Athens, and essentially provided a counterpoint to Athenian democracy. In the early 20th century Robert Michels developed the theory that democracies, like all large organizations, tend to turn into oligarchies. In his "Iron law of oligarchy" he suggests that the necessary division of labor in large organizations leads to the establishment of a ruling class mostly concerned with protecting their own power.

A Plutocracy (from Ancient Greek πλοῦτος (ploûtos) 'wealth', and κράτος (krátos) 'power') or plutarchy is a society that is ruled or controlled by people of great wealth or income. The first known use of the term in English dates from 1631. Unlike most political systems, plutocracy is not rooted in any established political philosophy. The term plutocracy is generally used as a pejorative to describe or warn against an undesirable condition. Throughout history, political thinkers and philosophers have condemned plutocrats for ignoring their social responsibilities, using their power to serve their own purposes and thereby increasing poverty and nurturing class conflict and corrupting societies with greed and hedonism.

#political hellscape #american politics #british politics #russian politics #chinese politics #national politics