Συγγραφέας:Κυρτάτας, Δημήτρης Ι.
 
Τίτλος:Παιδαγωγός
 
Υπότιτλος:Η ηθική διαπαιδαγώγηση στην ύστερη ελληνική αρχαιότητα
 
Τίτλος σειράς:Ιστορικό Αρχείο Ελληνικής Νεολαίας
 
Αριθμός σειράς:24
 
Τόπος έκδοσης:Αθήνα
 
Εκδότης:Γενική Γραμματεία Νέας Γενιάς
 
Έτος έκδοσης:1994
 
Σελίδες:183
 
Αριθμός τόμων:1 τόμος
 
Γλώσσα:Ελληνικά
 
Θέμα:Παιδεία-Εκπαίδευση
 
Τοπική κάλυψη:Late Antiquity
 
Χρονική κάλυψη:Ύστερη αρχαιότητα
 
Περίληψη:Θέμα του βιβλίου δεν είναι η Ηθική αλλά η ηθική διαπαιδαγώγηση στην ύστερη αρχαιότητα, δηλαδή αναφέρεται όχι τόσο στις ηθικές αρχές αλλά στις πρακτικές μετάδοσης της ηθικής και στις αντιλήψεις των συγγραφέων της εποχής για τις πρακτικές αυτές. Ο συγγραφέας έχει βασισθεί στο έργο εθνικών φιλοσόφων, ρητόρων, αλλά και αποστόλων της χριστιανικής θρησκείας, προκειμένου να οδηγηθεί, κατά το δυνατόν, από τον κόσμο των ιδεών στον κόσμο της καθημερινής πρακτικής, διασταυρώνοντας συνεχώς τα διαθέσιμα στοιχεία. Αναζητήθηκαν τα κοινά σημεία των στοχαστών της εποχής, καθώς οι κοινοί τόποι των στωικών, των νεοπλατωνικών και των χριστιανών συγκροτούν αυτό που θα ονομάζαμε νοοτροπίες μιας εποχής, και η κατανόηση των νοοτροπιών αυτών μας φέρνει πιο κοντά στη σκέψη και τη ζωή των απλών ανθρώπων.
 
Άδεια χρήσης:Αυτό το ψηφιοποιημένο βιβλίο του ΙΑΕΝ σε όλες του τις μορφές (PDF, GIF, HTML) χορηγείται με άδεια Creative Commons Attribution - NonCommercial (Αναφορά προέλευσης - Μη εμπορική χρήση) Greece 3.0
 
Το Βιβλίο σε PDF:Κατέβασμα αρχείου 5.26 Mb
 
Εμφανείς σελίδες: 179-186 από: 186
-20
Τρέχουσα Σελίδα:
+20
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D. J. KYRTATAS

PAEDAGOGOS

Moral edification in later Greek antiquity (Abstract)

Chapter one traces Christian and pagan ideological responses to the establishment of the Roman world order. The first Christians regarded themselves as belonging to isolated communities in expectation of the eschatological events. Social and political distinctions, they argued, meant little to them. What really mattered was religious conversion, which gave them a sense of belonging to a privileged group, detached from the present world. The present world belonged to the social and political elite. Roman citizenship was granted to a small number of people in every city of the empire. A new identity, the propagandists of the new world order claimed, uniting them all over the empire, prevailed over their local identities. The impact of the newly created multinational empire was also strongly felt by members of various philosophical schools. The Cynics and some Stoics, in particular, claimed that real freedom was a property of the soul, not the body. Such philosophers presented the wise man as a "citizen of the world", whose freedom was guaranteed by his indifference to material goods and privileges.

With the conversion of the empire in the fourth century, the Christians —some isolated ascetics apart— abandoned their stance of detachment from the world. Their language

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started resembling the language of the propagandists of Rome. In their liturgy they made use, for the first time, of the pagan philosophical concept "citizen of the world"; it was applicable, they thought, to men in general. Christian moralists had now to address themselves to a wide audience, and potentially to the Roman world at large.

Moral edification in antiquity, it is argued in chapter two, was the responsibility of the whole family. Parents were often directly involved in the training of their children. Obedience to parents was regarded by Jews, pagans and Christians alike as the basis upon which all moral edification rested. Furthermore, Christians regarded the family as the major vehicle for religious conversion. The conversion of the head of a household was ideally followed by all its members, including its slaves — although this was not always the case. In wealthier families, children were normally supervised by household slaves, who had to be carefully chosen, as they often exercised a great influence upon free children. Above all, such slaves had to be edified themselves.

The moral edification of slaves is the subject of chapter three. According to some pagan philosophers, slavery could be beneficial to slaves, as it protected them from unrestricted desires. Even free people who were slaves to their passions should attend to the instructions of virtuous teachers, obeying them as masters, in order to improve their character. Christians took over the idea and added that obedience to masters, even pagan and perverse masters, was the religious duty of slaves.

In the ancient world, however, philosophers and other teachers were mostly concerned with the moral edification of adults, not children and slaves. In principle, moral ideals were common to all free adults, but in practice few had the background and the leisure to practice them. As it is argued in chapter four, confronted with the problem of mass 

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conversion and mass edification in the fourth century, Christian preachers developed new training techniques. Moral edification was no longer regarded as a philosophical inquiry but as obedience to a divine moral code, universally applicable. Christian preachers were thus able to diffuse the essentials of an upper-class morality to a wide section of the population, including peasants, the poor of large cities and some household slaves who had been actually ignored by pagan philosophers and teachers.

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ΛΕΥΚΗ ΣΕΛΙΔΑ

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ΤΟ ΒΙΒΛΙΟ

ΤΟΥ ΔΗΜΗΤΡΗ Ι. ΚΥΡΤΑΤΑ

ΠΑΙΔΑΓΩΓΟΣ

Η ΗΘΙΚΗ ΔΙΑΠΑΙΔΑΓΩΓΗΣΗ

ΣΤΗΝ ΥΣΤΕΡΗ ΕΛΛΗΝΙΚΗ ΑΡΧΑΙΟΤΗΤΑ

ΕΙΚΟΣΤΟ ΤΕΤΑΡΤΟ ΔΗΜΟΣΙΕΥΜΑ ΤΟΥ

ΙΣΤΟΡΙΚΟΥ ΑΡΧΕΙΟΥ ΕΛΛΗΝΙΚΗΣ ΝΕΟΛΑΙΑΣ

ΣΤΟΙΧΕΙΟΘΕΤΗΘΗΚΕ ΣΤΗ ΜΟΝΟΤΥΠΙΑ ΠΑΛΗΒΟΓΙΑΝΝΗ,

ΣΕΛΙΔΟΠΟΙΗΘΗΚΕ ΚΑΙ ΤΥΠΩΘΗΚΕ ΣΤΟ ΤΥΠΟΓΡΑΦΕΙΟ

ΜΑΝΟΥΤΙΟΣ ΤΟΥ ΧΡΙΣΤΟΥ ΜΑΝΟΥΣΑΡΙΔΗ

ΤΟΝ ΔΕΚΕΜΒΡΙΟ ΤΟΥ 1994

ΜΕ ΕΠΙΜΕΛΕΙΑ ΚΑΙ ΔΙΟΡΘΩΣΕΙΣ ΤΗΣ

ΚΩΣΤΟΥΛΑΣ ΣΚΛΑΒΕΝΙΤΗ

ΓΙΑ ΛΟΓΑΡΙΑΣΜΟ ΤΗΣ

ΓΕΝΙΚΗΣ ΓΡΑΜΜΑΤΕΙΑΣ ΝΕΑΣ ΓΕΝΙΑΣ

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ΛΕΥΚΗ ΣΕΛΙΔΑ

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ΕΣΩΤΕΡΙΚΟ ΟΠΙΣΘΟΦΥΛΛΟΥ

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ΟΠΙΣΘΟΦΥΛΛΟ

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Φόρμα αναζήτησης
Αναζήτηση λέξεων και φράσεων εντός του βιβλίου: Παιδαγωγός
Αποτελέσματα αναζήτησης
    Ψηφιοποιημένα βιβλία
    Σελίδα: 179
    24. Κυρτάτας, Παιδαγωγός

    D. J. KYRTATAS

    PAEDAGOGOS

    Moral edification in later Greek antiquity (Abstract)

    Chapter one traces Christian and pagan ideological responses to the establishment of the Roman world order. The first Christians regarded themselves as belonging to isolated communities in expectation of the eschatological events. Social and political distinctions, they argued, meant little to them. What really mattered was religious conversion, which gave them a sense of belonging to a privileged group, detached from the present world. The present world belonged to the social and political elite. Roman citizenship was granted to a small number of people in every city of the empire. A new identity, the propagandists of the new world order claimed, uniting them all over the empire, prevailed over their local identities. The impact of the newly created multinational empire was also strongly felt by members of various philosophical schools. The Cynics and some Stoics, in particular, claimed that real freedom was a property of the soul, not the body. Such philosophers presented the wise man as a "citizen of the world", whose freedom was guaranteed by his indifference to material goods and privileges.

    With the conversion of the empire in the fourth century, the Christians —some isolated ascetics apart— abandoned their stance of detachment from the world. Their language