Greek Riots, Protests, Strikes Over Fiscal Plan
Demonstrators clashed with police in Athens again Thursday, as Greeks took to the streets in anger over the government’s austerity plan. Police, firefighters and coast guard officers joined the protest. (11 March 2010)
Duration : 0:2:5
Calomiris Warns Italy Is at Risk for Greek-Style Crisis: Video
March 9 (Bloomberg) — Charles Calomiris, a professor at Columbia University, talks with Bloomberg’s Margaret Brennan about the financial crisis in Greece and the risk of contagion for other European nations.
Duration : 0:3:53
UBS’s Brittan Says Greek Austerity May Be `Sufficient’
March 8 (Bloomberg) — Leon Brittan, chairman of UBS Investment Bank, talks with Bloomberg’s Andrea Catherwood about the prospect of a European Union or an International Monetary Fund bailout for Greece.
Brittan, speaking in London, also discusses the outlook for the U.K. election.
Duration : 0:4:48
Get Him to the Greek Trailer
Get Him to the Greek Movie Trailer: For more movie news, trailers, and interviews go to http://www.collider.com/
“Inside of you
Insiiiide of you
There’s got to be
Some part of me
Inside of you”
~Infant Sorrow
You first met him in Forgetting Sarah Marshall as the gyrating, over-the-top celebrity boyfriend of Sarah Marshall but you aint seen nothin yet. Aaron Green has 72 Hours to get Rock Star Aldous Snow from London to L.A. Pray for him.
Get ready to get down and dirty with British rock star Aldous Snow (Russell Brand)! Aldous was once a brilliant musician, but now his star power is starting to fade, and hes in desperate need of a comeback. Aaron Green (Jonah Hill) is instructed by his record mogul boss, Sergio Roma (Sean Combs), to fly to London and escort Aldous Snow to L.A.s world famous Greek Theatre for the opening night of his comeback tour and of course, its no easy task!
Release date: June 4, 2010
Cast: Jonah Hill, Russell Brand, Elisabeth Moss, Rose Byrne, Colm Meaney and Sean Combs
Directed by: Nicholas Stoller
Written by: Nicholas Stoller
Produced by: Judd Apatow, Nicholas Stoller, David Bushell, Rodney Rothman
Executive Producer: Richard Vane
Duration : 0:2:30
How did greek philosophers such as plato influence Greeks thought?
I’m writing an essay right now and if you help give me websites to how greek philosophers influence Greek thought by not believing in Greek mythology or explanations thanks!
I think that you have to define philosophers.
Let us say that you have heard about J.P. Sartres as a philosophers. Well, does he really influence all of French people or Europe just because he is a philosopher, or only a group? The intellectuals.
So for a philosopher to influence Greek thought, it means that he was also some kind of geographer, and biologist very knowledgeable like Aristotle, to such extent that Greeks would pick up his ideas.
So, first define what a philosopher was at the time. Lover of wisdom is the true meaning in Greek, but it is vague.
Secondly, I went on Google for you and I was shipped from one site to another without real substantial answer.
All I found was what I am going to write as a source below.
But I think that the Pre-Socratic philosophers were infinitely superior to Socrates, Plato. Not Aristotle.
So, there is to investigate here. And Google gives sites for the Pre-socratic philo.
As for Plato, in fact, HE was influenced by Greek thought. He was an aristocrat who disdained (despised) artisans, craftsmen, people living from their manual works. I am not an admirator of Plato.
Good luck!
What is the difference between Greek philosophy and Greek religion?
Also, what time period would ancient Greece be associated with? Does it include the Classical period? the Hellenistic period?
And it would really help if someone could clearly explain the Greeks’ relationship with their Gods.
If anyone knows of any good books about Greek religion that would help me for the report I am writing, than please let me know. Particularly if you know any on Questia.com. Thanks.
It’s a question a lot complicated..
Starting from easy: "ancient Greece" it’s a general label that referres to a period that roughly goes from VIII cent. B.C. since the byzantine era (IV-V cent. A.D.), so including also the classical, the hellenistic and the roman period.
About the greek religion we have first to say that, as all others polytheisms, it hasn’t the distinction between true and false in its myths. So it accepts also the false, sometimes laughting at it, but accepting it if is functional: in this type of religion counts the functionality, not the truth.
So, e.g. for the roman word, no one cares if a granny in his hearth believes or not if Nero is a god, the important is that she make sacrifices to him. An attitude (not casually) very similar to modern "superstition".
Note also that polytheisms haven’t the concept of orthodoxy or heresy (lacking the concept of truth), that makes them so open to accept and absorbe others religions (inserting new gods in the pantheon, as Mitra, or "reinterpretating" others gods, as Thot-Mercury). Limitations to some cults (e.g. bacchic cults or Christians) were ever motivated by reasons of public order or political ones, and that demonstrate the link between religion and politics. But in effects in a polytheism it doesn’t exist a distinction between what’s religious and what’s not (even the philosophy, as we’ll see has deep religious roots). The Christianity introduced a clean distinction between the religious sphere and the civic one, adopting the second and thrashing the first following the (own, but extraneous to polytheism) criterion of truth/falsity.
We spoke about myths: a myth "founds" the reality (not "creates" it, as in monotheisms). A foundation of reality is similar to a creation, but it explains also why and how does it work. A myth is not a tale, but an interpretation and an explanation of an actual state (in monotheisms the myth, with the presuppositions of truth, become history).
That means that the history is still open, and new myths could rise to explain new forms of reality. This is an effective risk for all ancient polytheisms: if a myth indicates to what gods (we’ll see now this category) we are ought to addresse ourselves and how, a multiplication of myths can drive to a multiplication of gods (problem resolved in Greece with the definition of 12 major gods).
In a polytheism the gods are not omni (-potent, -scient), they have some limits due to their "speciality" (that is known from the myth, and could be a set of competences quite complex and not homogeneous), and that implies the need of a plurality of gods. Their antropomorphism (name, genealogy, story, character) linked to their competences can lead to a personalism or a personalization (uncorrect the reverse thinking to a personification of the elements).
But their main charactersitic is the immortality, that brings them to be impassive and steady, in contact with humans quite only through the sacrfice (others relationships are rare, equally cold, without èlan and fully controlled by gods).
Another form of religiosity, more "hot" and partecipative is the one that comes from mysteries, but I prefer just to give a hint about it, ask me if you want more.
Now that we have discuss about the religion as an interpretation of reality, an in particular in relation to the control of the sacred (that is the "other", sometimes the "unknown", but ever the "beyond") we can cope with the origin of philosophy.
Before philosophy explicitelly started, arts and religion had already outlined some general reflexions about man and reality. Formally this is visible above all in mythic cosmogonies, in the religious doctrines of mysteries, in the essays of Seven Wises, and in the ethic-politic reflexion of poets.
But the first philosophy has for major research point the study of nature and its forces (the indian Induism of 1300 B.C. or the Buddhism of late VI cent. B.C. are instead types of religious philosophy, concentrating more on existential or religious problems). In this consist the main difference between Greek philosophy and oriental ones: if the second is a type of knowledge traditional and religious (helded by a class of priests), the Greek one is a rational research born by the freedom from tradition, so that every man can develope it because his truly base tend to be the pure strength of the understanding. So e.g. the Babylonian astronomy, that was mostly a religious practice, was interpreted by Greeks, with their teorical approach on nature, in a form of scientificity unknown for the contemporaries, because it wasn’t stopping to the description, but was trying to explain the causes (unexplainables in a religious point of wiew).
The understanding as a base to reach the truth is a deep difference with religion, that of course gave all the basic interpretations for the reality to early philosophers, but was never interested to furnish a truth, but a just, complete and perhaps easy way of life.
I hope I had give some help or at least a cue.. Ask me if you want something more.
Why do some Greek statues have the penis covered with a fig leaf?
It’s weird because I had always heard how the Greeks loved the human form. Also, there are lots of other Greek statues without the penis covered. Why is it that it is covered in some of them?
Censorship by the Roman Catholic Church, which controlled most things from medieval times till present day, and who bought/owned/commissioned most art and artifacts, new and ancient. While they admired the Greek art and artists they though of them as heathen and lacking in proper morality.
Basically the Catholic Church found sexual parts "immodest" and objectionable on many works of art. So objectionable parts were covered by fig leaves. Paintings were also modified in this way. Sometimes these leaves can be removed, sometimes they cannot be removed without damaging the art. The Church saw the body as base and shameful, sex as something for procreation only, while the Greeks celebrated the human frm as a thing of beauty.
Should the Greek goverment go on a referendum concerning the citizenship issue?
How many immigrants are actually going to obtain the Greek citizenship?
Why Pasok doesn’t have the same sensitivity when it comes to Greeks living abroad,and finally give them the right to vote?
You are mistaken.Its not about giving citizenship, but giving ”ithagenia” (nationality).
So they are going to accept them as legal citizens of the Hellenic republic but as Greeks.
:S
Of course it should be a refenderum.This is a very controversial issue and the Greek people should decide about this, because Greek people are going to accept them as part of the Greeks or not.
Citizenship is a legal status in a political institution such as a city or a state. The relationship between a citizen and the institution that confers this status is formal, and in contemporary liberal-democratic models includes both a set of rights that the citizen possesses by virtue of this relationship, and a set of obligations or duties that they owe to that institution and their fellow citizens in return.
Nationality, on the other hand, denotes informal membership in or identification with a particular nation (which is not a synonym for country or state). While nationality is sometimes conferred as a legal status (see below), it and nations are properly understood as social categories, characterised by at least a common language, culture and territory, and sometimes also by a common religious faith and a purportedly shared ancestry.
Ζoi: All the news I have read about don’t talk about ipikootita but for ithagenia
http://www.i-live.gr/news-immigration-law-parliament/
http://www.tanea.gr/default.asp?pid=41&nid=1096751
http://www.in.gr/news/article.asp?lngEntityID=1095993
Is something that I misread?
Zorba the GreekHow do you post Greek letters and hearts symbols on facebook?
Hi everyone, I noticed that some people on facebook have their sorority Greek letters on their page and heart symbols. Does anyone know how to do that?!?
Thanks,
ruthie
Hold <Alt> + A Number, Then release Alt
You have to use the number pad. The number lock has to be on.
ALT + 3= ♥
ALT + 4= ♦
5 ♣ 6 ♠
ALT + 224 = α
ALT 225+ = ß
226 Γ 227 π 228 Σ exe…