There
is one constant, which radiates throughout abrahamic thought. A single
philosophical tendency, which permeates both theistic and non-theistic manifestations.
An inherent distaste for ethnic consciousness. Conceived as a kind of
‘idolatry’ in theistic abrahamism. It is viewed by non-theistic abrahamists as
a malignant tumor on Humanity.
Wednesday, July 20, 2016
Monday, January 18, 2016
Call for Submissions!
e-Epanastasi is seeking submissions
for Plethon,
a demo issue of a printed Pan-Hellenic journal we hope to regularly produce in
the near future. The journal is named in honor of Georgios “Plethon” Gemistos,
a 15th century Greek scholar of Neoplatonic philosophy. It is thanks
to Plethon that Plato’s teachings were re-introduced to Western Europe. Submissions
open January 19 and close March 1st, 2016.
Tuesday, December 15, 2015
A Hellenic awakening: “Kosmotheasis” the root of our Crisis
Since 2008,
many within Greece, and throughout its Diaspora have attempted to explain the
causes of the devastating Depression, which has ravaged the country. However,
few have ever attempted to dig deeper than the superficial causes for the
partial collapse of the Greek system, which in retrospect, seemed destined to
fail from its inception.
Instead, what most mainstream voices seem to do is pardon those responsible for the current situation, and provide weak solutions for merely the economic angle of the crisis. Always failing to understand that the crisis in Greece is more than simply an economic depression, but part of a much larger social crisis within Greek society.
Instead, what most mainstream voices seem to do is pardon those responsible for the current situation, and provide weak solutions for merely the economic angle of the crisis. Always failing to understand that the crisis in Greece is more than simply an economic depression, but part of a much larger social crisis within Greek society.
Sunday, January 19, 2014
The Neo-Shu’ubiyya: is it Hellenism’s turn?
Throughout the West, we are fed the opinion that the recent wave of demonstrations and revolutions across the Middle East constitute an “Arab Spring”, but just how “Arab” is it? What if, this false perception was the byproduct of a school of thought, which was witnessing its own demise as a result of this wave of social unrest? What if, the paradigm shift unfolding before the international stage was both a winter and a spring?
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