En este contexto, surge la mentalidad hoplítica por parte del "demos". El "demos" era una unidad de voto y de reclutamiento formada por agrostoi ( campesinos) y demiurgos (artesanos, comerciantes, sacerdotes, poetas..., es decir, trabajadores de la ciudad) que coinciden en el ejército hoplítico. Así surge el dilema hoplítico:

¿Por qué en el ejército todos somos iguales y en la ciudad no? ¿Por qué debo defender una ciudad que pertenece a la aristocracia?

Aclaremos primero que este problema viene de la stasis (confrontación) que se produce en la Grecia arcaica entre el demos y los eupátridas (aristocracia). El demos, compuesto como hemos dicho por campesinos y demiurgos, tenía algunas diferencias entre sus miembros. Los campesinos son un elementos pasivo, de base rural y que aspira a poseer tierras para no caer en endeudamiento. Los demiurgos son el elemento activo, de base urbana y cuyo interés es el acceso al poder político, acaparado por la aristocracia.

A partir de aquí se suceden varios intentos de solución de la stasis. El primero de ellos es a través de los legisladores. Dracón en Atenas o Licurgo en Esparta (recordemos que se tratan de ciudades-Estado, no de una nación homogénea) son nombrados por la aristocracia para solucionar el conflicto codificando una serie de leyes; sin embargo, legislan sobre temas secundarios como la familia, el lujo o los derechos de aguas y suelos, que no son la raíz del problema.

El segundo intento, es a través de los tiranos, siendo Pisitrato un ejemplo de ellos. Los tiranos eran aristócratas no primogénitos que lideraban al demos. Teníen cierta solidarida entre tiranos, de forma que cuando uno tenía problemas en su ciudad otro acudía con su ejército a sus ayuda, pero nunca generaron dinastías. Se apoyaban en la religión popular, no en la aristocrática, para ser más cercanos. Sus medidas eran demogócicas. Mejoraron el nivel de vida de los agrostoi bajando los impuestos y  repartiendo tierras y realizaron obras públicas que favorecían  a los demiurgos, sin embargo, tampoco solucionaron el problema.

Será la llegada de la democracia ateniense lo que paulatinamente haga cambiar la situación. En el siglo VI a. C., Solón, abolió el hectemorado (los campesinos endeudados) e hizo una serie de medidas económicas para potenciar el comercio, ya que Grecia no era una tierra fértil, como prohibir la exportación de productos, excepto de aceite (que al ser un producto elaborado, producía mayores beneficios y potenciaba así su producción) e introdujo la moneda y pesos y medidas estándares. Solón dividió la sociedad en clases según su riqueza:

• pentakosiomedimnoi (aquellos que tenáin una renta superior a quinientos medimnoi)
• hippies (caballeros, con renta entre 300 y 499 medimnoi)
• zeugitas (con rentas entre 200 y 299 medimnoi, lo que equivalía a unas 5 hectáreas de terreno)
• thetes ( con rentas inferiosres a las citadas).

Las medidas de Solón fueron muy importantes y sirvieron de modelo al mundo romano, pues los Decemviri encargados de escribir las Doce Tablas, enviaron en primer lugar una expedición a Grecia para conocer las reformas de Solón.

También en el siglo VI a. C. Clístenes fue quien reorganizó las tribus (anteriores unidades de voto y reclutamiento) formando el demos. Amplía a 500 el número de miembros de la Boulé, dejando el Consejo del Aerópago -aristocrático- como órganos consultivo, logrando mayor pluralidad y realiza también una reforma en el ejército.

En el siglo V a. C. Efialtes proporciona mayor poder a la Asamblea (formada por todos los ciudadanos varones, mayores de edad) y a la Boulé y permite el acceso de los zeugitas a las magistraturas. Con Pericles, también en el siglo V a. C. llegarán las medidas más importantes:

Realiza una política exterior expansionista, con un nuevo sistema de colonización, conocido como klerukía. Remunera los cargos políticos, con lo que da la posibilidad de acceso real de los zeugitas a las magistraturas, ya que hay que tener en cuenta, que si para ejercer el poder político necesitas tener tiempo libre, significa que no necesitas trabajar para dedicarte a ello. Potencia el nacionalismo al otorgar subvenciones a los pobres atenienses. Además fomenta la economía agraria y comercial y lleva a cabo un importante plan de reformas urbanísticas en la Acrópolis de Atenas.

[googlevideo=http://video.google.es/videosearch?q=acr%C3%B3polis%20de%20atenas&ie=UTF-8&oe=utf-8&rls=org.mozilla:es-ES:official&client=firefox-a&um=1&sa=N&tab=iv#]

Así, queda solucionada la stasis producida por el dilema hoplítico, con el acceso al poder público y la mejora de condiciones en la clase baja.

Iluminou o mundo!
Indicou o caminho a seguir!

Poder é responsabilidade que deve ser partilhada.
Se os benefícios forem só para um serão realmente benéficos?

A responsabilidade é individual e colectiva.

O Bem só é bem se for comum!

in Deuses, Homens e o Universo

I promised Danica that I would post a quick sneak peek this morning for her to see. Keep checking back Danica, there are a LOT more amazing photographs to come. The two photos below are the same, one in color and one in black & white. I think I like the black and white the best. With the rain, umbrella and such it's the one that stands out to me as amazing. Thanks Danica and Lee for having me photograph your special day!

*Leave a comment for Danica and Lee!*

[Iacov 5.12]

Pune mai multa incredere in nobletea unui caracter, decit intr-un juramint.

Solon

Cuvîntul Meu, care iese din gura Mea, nu se întoarce la Mine fara rod

Sólon

Susan Jutz, owner of ZJ Farms, is hosting a Practical Farmers of Iowa Field Day at her farm near Solon at 5 p.m. this Sunday,  June 29. The field day will include a tour with a light dinner and discussion to follow.  The event also includes an organic essential oil seed treatment demonstration for peas. Traci Bruckner from Center for Rural Affairs will give a presentation about the new Conservation Security Program (CSP). Susan Jutz will talk about an effort funded by the Sustainable Agriculture Research and Education (SARE) to create a farmer-led networking group in Eastern Iowa.

“More and more people are looking for food that is locally grown. We don’t have enough farmers to grow the food, specifically the vegetables to meet this expanding market demand,” said Susan. “The SARE project will create a farmer-led networking group where experienced farmers will provide one-on-one support to new or transitioning farmers. These groups will help new and potential growers be successful thus helping supply the growing demand for local food.” If you are interested in joining the farmer support group or attend the field day,  contact Susan at (319)929-5032.

ZJ Farms is an 80-acre diversified farm. Susan direct markets organically raised lambs from a 45-ewe flock, direct markets organically raised hogs, and is a principal partner and vegetable grower for a Community Supported Agriculture program in the Iowa City and Cedar Rapids area that serves 250 members.

Directions to ZF Farms: 5025 120^th St, Solon. From Solon, 3 miles north on Hwy1; 3 miles east on 120^th St.; large white house and barn beside road. Space for tents available.

This field day is sponsored by the U.S. Environmental Protection Agency. Sustaining sponsors for Practical Farmers of Iowa Field Days are the Leopold Center for Sustainable Agriculture, Iowa State University Extension, Iowa Pork Producers Association, American Natural Soy, Iowa Natural Heritage Foundation, Midwest Organic and Sustainable Education Service, Midwest Organic Services Association, Henry A. Wallace Endowed Chair for Sustainable Agriculture, and the CROPP Cooperative of Organic Valley/ Organic Prairie Family of Farms. Major sponsors for the Field Days are Wheatsfield Cooperative Natural Foods Grocery, Hubbard Feeds, Michael Fields Agricultural Institute, Iowa Forage and Grasslands Council, King Corn and Mosaic Films, and the North Central Region Sustainable Agriculture Research and Education. 

PFI is a non-profit sustainable agriculture group dedicated to farming that is profitable, environmentally sound, and healthy for consumers and communities. Founded in 1985, PFI has over 700 farmer and non-farmer members throughout Iowa. For more information, call 515-232-5661 or visit www.practicalfarmers.org.

Scientifica Atlantologiae Internationalis Societas (SAIS)

(((o)))
|
|
^^^^^^
GENEALOGIA
PATERNA DE PLATON
(según
Diógenes Laercio)

«la acumulación de datos biográficos (en Diógenes Laercio) no es un simple juego de ensamble de noticias, sino una contribución paidéutica, una ayuda a la educación, un remedio racional a la ignorancia, una invitación a la cultura» (M. Gigante, 1986)

Sí, en efecto, según registró Diogénes Laertio en su biografía de Platón, el inmortal filósofo ateniense descendería del mismísimo dios Poseidón, o Neptuno, dios de la Atlántida, y por ambas líneas (materna y paterna). Afirma Laercio que Platón era hijo de Aristón y Perictióne, y que esta era descendiente del mismo Solón, quien a su vez era descendiente de Poseidón, mientras que Aristón, padre de Platón, era descendiente de Codro, hijo de Melanto e igualmente descendiente del dios Poseidón, según Trasilo...

Leer más >>>

Definitions of solon on the Web:

* statesman: a man who is a respected leader in national or international affairs
wordnet.princeton.edu/perl/webwn

* Solon (Greek: Σολων, ca. 638 BC-558 BC) was a famous Athenian statesman, lawmaker, and Lyric poet.
en.wikipedia.org/wiki/Solon

* an authority; someone in the know; from the ancient Greek wise man, Solon; "Solons say the deal is likely to go down by the end of the week."
www.variety.com/index.asp

I think that's Solon on the right with his coat attacking him from the rear like he's on the can, and Chilon of Sparta on the left squinting like a rat at Cylon orating. I believe they are debating whether designating a state lizard means we can't eat it no more.

Imagine yourself living in a country where you work as a librarian. A librarian is a special person. They run libraries where people go to check out books, usually at no cost, do research, read periodicals and access the Internet. The Public Library is a time honored institution. For young and old alike, it is a repository of information and an invaluable resource. It is free speech in action. Imagine that one day, government agents come into your library, armed with letter that required you to hand over all personal information about your librarians patrons. They do this without a court order. These letters that these government agents have given you impose a gag order on you. Imagine that you are not allowed to speak about this to your family, your friends or your colleague.

Imagine living in a country where air transportation within and without it's borders is heavily regulated. The transportation authority of this country has two lists: one list is of persons who are not allowed to board airplanes, the other list are people who are subjected to intensive, intrusive searches. Imagine you are a lawyer defending a group of people who are not popular with the government, or a political activist that is challenging the government policies. You are placed on the list and when you arrive at the boarding area, you are pull aside, made to pull down your pants in a huge part of the airport, standing their in your undergarments. Or imagine being a nun who belongs to a peace group on your way to a protest and instead of being allowed out of the airport, you are held by government agents overnight.

Imagine you are the citizen of a country of a certain ethnicity. The government issues an Executive Order that states all citizens of your ethnic background will be evacuated from their present homes by 12 noon and relocated to an internment camp. You had committed no crime but you are now surrounded with barbed wire fences, armed guards, searchlights and machine gun nests. Imagine hearing rumors that all the males of this ethnicity would be castrated and sent back to the land of their ancestors

Imagine immigrating to a new country, one that you admire and are fascinated by the freedom it professes. You get married and have a daughter. Then as sometimes happens, you go through a bitter divorce and custody battle. One day, while working in your store, five government agents barge in and arrest you and hold you for deportation. You are given a court hearing and the charges from the prosecution are that you are a threat to national security, you are plotting to kill a high-ranking official. The to the judge that they have evidence against you, but it is secret evidence and the judge can't see it. The judge orders you held without bail and you spend 19 months in jail on the basis of information that these government agents refused to disclose

After reading these few paragraphs you may be thinking this country could be the Soviet Union, Cuba, Taliban Afghanistan, Iran, Nazi Germany. If you thought that, you are wrong. The country that I mention above does not have to be imagined, it exists, and if you are an American citizen, you are living in this country: The United States of America

Merrell Publishers launched the photo and story book "We Will Be Heard: Voices in the Struggle for Constitutional Rights Past and Present" last night at the law offices of Clifford Chance. It was an historic evening. "We Will Be Heard" is the result of over thirty years of passionate work by Bud and Ruth Schultz and could very well be the most important book ever published in this decade. "We Will Be Heard "covers nearly a century of individuals standing up for freedom of association and expression from the 1920s to the present. Noted Georgetown Law Professor David Cole calls it "the most beautiful political book you will ever read". There are more than 90 first-person accounts, accompanied by stirring portraits where you can see the pain of the struggle yet the resilience and determination on these individuals faces who demonstrated remarkable courage by refusing to be silenced. The stories of Janet Nocek, Ray Rogers, Jim Guyette, and Hany Kiareldeen and others should be required reading. This book is the "Profiles in Courage" for the New Millennium. By standing for their rights, they have fought for the protection of rights for everyone. As the Greek legal scholar Solon pointed out: “Justice will not come until those who are not hurt feel just as indignant as those who are.”

Claire E. Warner, 60, of Solon, better known as Gene Warner -- father of Arizona Cardinals quarterback Kurt Warner -- was driving north on Sandy Beach Road in Shueyville on April 16 when Marvin Gregor attempted to turn in front of him. Their pickups hit head-on. Gregor, 88, was transferred to Mercy Medical Center in Cedar Rapids, where he died from complications of his injuries Tuesday. Warner was not injured.

We originally identified Claire with a "she" pronoun. A relative pointed out our error to us. All we can say is sorry, man. And write a correction in the paper.

Three members of the House of Representatives including a presidential son were criticized for obtrusively using their positions to take advantage of government resources. The presidential son and two of his House allies did not escaped criticism from the prying eyes of the public after they were seen using government helicopters as their means of transportations in attending House sessions.

Despite of the rice crisis and the long queues of ordinary people patiently waiting to be sold of cheap NFA rice around the country, public officials are having their good times in living extravagantly in the expense of public funds. The Philippines’ political elites are obviously not in sympathy to the greater majority who are affected by the food crisis besetting the nation.

Instead of releasing their fat pork barrel funds to help procure more rice or help the farmers’ groups in their rice productions, the three solons were neither heard nor seen offering their causes to help the ordinary people in particular and the country in general.

The congressmen are only good when their interests are at stake. They have no concern to the people who voted them into office. When payback time comes, like what the nation is experiencing now, the elected officials are hard to locate.

While the ordinary people continuously queuing for cheap NFA rice, the politicos and their families are resting like kings and queens in their mansions complete with foods on their long and richly designed tables.

]]> http://eartease.wordpress.com/?p=4 Wed, 23 Apr 2008 14:14:28 +0000 omargiovannetti http://eartease.ro.wordpress.com/2008/04/23/ch-ch-changes/ How much the world of music have changed since I first started listening to music back in the early 80's, back then I will listen to anything with a catchy melody and a good rhythm.  With time my tastes changed and I grew fond of more sophisticated music, being progressive rock my favorite music sub-genre.  I remember living in Puerto Rico I would buy cassettes of my favorite bands back then, Def Leppard, Bon Jovi, Europe, Cinderella etc. I was into glam metal and hard rock back then, I guess more because it was the flavor of the month back then not much for it's content or virtuosity.  Those days were fun, music was very accesible and I didn't had a hard time finding my "favorite" artists. Then a little band from Canada changed my perspective on music forever, RUSH.  Back in 1989 a friend of mine bought "A Show of Hands" a live album mostly with songs from their last 4 albums of the 80's and some of their classic hits.  It blow me away, specially the musicianship and the no compromise attitude, they weren't guys with flashy hair do's or clothes and that drummer!!!! OMG that drummer, was just out of this world.  Then the unexpected, the dreaded 90's for many the decade that killed music, the party was over, that first wave of dudes in raggedy clothes with fuzzy guitar sounds and anti-rock star attitudes took over, I didn't liked it at all at first, then very slowly I started discovery that there was some really interesting music from these dudes from Seattle and other places, today Pearl Jam, Soundgarden, Alice In Chains, Blind Melon are among my favorite bands, and their legacy propelled a lot of cool new cool sounds that we still enjoy today.  Today must of mainstream music is kind of weird, there's not too many bands/artists that catch my attention, some bands that I like are Coheed and Cambria, Minus The Bear, Kaddisfly, Air, 30 Seconds to Mars, that are combining both modern and old stylings and brewing very interesting sounds. I still buy CD's, I still need the thrill of the hunt, finding that hard to find album or that new band that will blow you away. I live in Solon OH, on my days off and when the finances allow I take field trips to different record stores around the area from the small ones, the Exchange places to the big chains like Best Buy and almost always I find something good.  Two days ago I found the latest Marillion album for $3.77 at my local Border's.  I love music, so many special moments in my life an specific song or artist help me remember and cherish those moments, that sounds kind of corny for a rocker, but who gives a sh&t ;-)

Peace and Light

OJG

There are a whole set of computers that you can use on a timed basis if you don't have one at home. If you have a laptop there is a free wireless connection that you can connect to as well.

For children, there are Storytime and Babygarten programs weekly.

They are also in envisioning phase of building out the facility and services.  It'll be interesting to see what new things the library will bring to the Solon Community.

All of that being said, these guys are COMPLETE SCAM ARTISTS!!!  Of course, you need to pay them up front for the entire snow removal season.  For my tiny driveway which is only about 50 feet long, they charged me $139 for the season.  This would be a pretty good deal -- if they actually provided the service that they said they were going to.

To make a long story short, we got over 20 inches of snow a couple of weeks back... and The Snowplow Guys simply NEVER SHOWED UP.  I called.  I left messages.  They were nice messages.  I received no phone calls back.  Then, the phone number that we've got for them -  216-256-3764 - was full of voicemails so you couldn't leave another message.  Then finally I continued to call and the phone has been disconnected.

I plan on informing the authorities of these scammers as well.  Just thought I'd let blog readers out there know about this pathetic excuse for a company.

chewie

Sólon

Un  pasaj enigmatic din  "Biblicele"  lui Ioan Eliade Rădulescu se referă la faptul că Ţara Românească  fu întemeiată  la fel ca Israelul Vechiului Testament! "Radul Negru", cum îl numea Heliad pe cel dintâi Basarab, ar fi împărţit Ţara Românească   în douăsprezece  judeţe. Ei, da!,  aceasta după modelul celor douăsprezece triburi ale lui Israel. Fiecare judeţ românesc însemnând un „trib românesc”: „Radul Negru fu nevoit a constitui pe Români ca pe Israel.” Cel mai notoriu dintre „triburile româneşti” ale Noului Israel (Ţara Românească)  aflându - se în  judeţul chemat Romanaţi. Este plauzibil că această denumire precede actul de la 381 AD  pentru Nova Roma, şi constituie una dintre justificările  bottom -up, conceptual ascendente, pentru acel act. În   Oikumena orientală din  veacul IV s-a produs marele punct de turnură în istoria creştină, când „timpul liniar”  propus de iudaism se rupe. Dacă Lenin numea reforma lui Solon din Atena cu termenul înşelător şi pompos „revoluţie”, --deşi era doar implementarea renaşterii saitice în Europa  oraşului grecesc--, putem numi „revoluţie” şi fenomenul de ‘socii’- alizare a traco- daco –moesilor. Tranziţia aceasta îi transformă în ‚pastores romanorum’, analogul unor ‚socii’ romanizaţi, vorbind vernaculara neolatină incipientă  din Romania orientală. Fenomenul  ‚socii’-alizării traco- daco - moesilor  este unanim recunoscut de cugetarea creştină ortodoxă  la conciliul   din  381 AD, prin folosirea apelativului  Nova Roma pentru Constantinopol. Fu,  acela,  primul act protocronist.  Termenul Nova Roma era produsul reflecţiilor  de grup,  al unui ‘think tank’  creştin oriental condus de Ierarhi. În subsidiar,  prin statuarea despre Nova Roma se recunoaştea  că există şi un Latium Novum. Există nenumărate dovezi lingvistice ale existenţei acestui Latium Novum, conservate  în denumirile geografice din peninsula balcanică. În arealul nord- dunărean, cea mai puternică dovadă lingvistică o constituie existenţa teritoriului chemat Romanaţi.

Mihail Sadoveanu  continua  în Moldova Muşatină  abordarea lui Ioan Eliade Rădulescu pentru Noul Israel, întru sublinierea spiritului  vetero-testamentar din cultura noastră. Anume intensificarea sentimentului  de popor ales,  pentru care Dumnezeu  lăsă drepturile şi darurile firii. Opera lui Mihail Sadoveanu  este înjosită acum de critici,  tocmai din raţiunea negării   credinţei  în drepturile noastre naturale. Înjosit este şi Mihai Eminescu: Poetul a fost neînduplecat luptător pentru  drepturile noastre.  Genealogii săi, chiar  şi  Petre Ţuţea,  afirmă că Mihai Eminescu avea în vine sânge de vareg. De aici nemăsuratul orgoliu ce îl caracteriza pe Mihai Eminescu, şi credinţa că aparţine poporului ales. Care în litera lui, continuând ideologia lui Heliad, era poporul român. Aceasta este altă semnificaţie ascunsă în Epigonii.

Se spune că pe vremea lui Nicolae Ceauşescu, singurul serviciu de spionaj străin care acţiona în România era K.G.B.- ul. Nu este adevărat.  Exista un serviciu de spionaj străin ce răspândea zvonul că Romanaţii erau un judeţ fondat de veterani din  Legiunea Iudaica. Taică- meu, ceferist de clasa I,  călătorea zilnic cu trenul   în interesul serviciului şi era stupefiat  de apariţia zvonului acesta!  De aici este doar un pas pentru a pretinde că Oltenia nu aparţine României.  Un alogen precum intelectualul Constantin Dobrogeanu-Gherea aserta în secolul XIX că strămoşii lui mai îndepărtaţi sunt îngropaţi în Oltenia! De altminteri, chiar în anul 2006, am privit pe canalul de televiziune Realitatea TV o confruntare între Emil Hurezeanu şi Cristian Tudor Popescu, în care la afirmaţia lui C.T.P. că strămoşii săi erau olteni, Emil Hurezeanu exclamă: „A! Deci proveneau din Legiunea Iudaica!” De fapt nu a existat  vreo Legiune Iudaica printre legiunile romane, nu are vreun sens să perpetuăm minciuna aceasta cu un caracter evident defetist.

« Nu sunteţi poporul Domnului iubit? », supralicita şi Dimitrie Bolintineanu ideea vetero-testamentară la noi. Mi se pare suspectă  şi derizorie,  la oricine,   încercarea de a câştiga identitate respectabilă  în lumea  modernă   prin mijlocirea ideologiei  secundare  iudeo-creştine.  Interpretarea Vechiului Testament  poate produce derive. Orice neam  care se auto-apreciază a fi 'popor ales': normanzii Regatului celor două Sicilii, varegii Rus, alte populaţii ce speculează metanarativul acum, consideră că bogăţiile lumii le-au fost hărăzite prin  justiţie distributivă  divină.

Titus Filipas

Μια και δεν μου δίνεται πια η ευκαιρία να απαντήσω απο αλλού, το μόνο που έχω να απαντήσω για το πρόσφατο ban και κάτω, είναι αυτό....

Σιγά μην κλάψω

Μου λεν αν φύγω από τον κύκλο θα χαθώ
στα όρια του μοναχά να γυροφέρνω.
Και πως ο κόσμος είν' ανήμερο θεριό
κι όταν δαγκώνει εγώ καλά είναι να σωπαίνω.
Κι όταν φοβούνται πως μπορεί να τρελαθώ
μου λεν να πάω κρυφά κάπου να κλάψω.
Και να θυμάμαι πως αυτό το σκηνικό
είμαι μικρός, πολύ μικρός για να τ' αλλάξω.

Μα εγώ μ΄ ένα άγριο περήφανο χορό
σαν αετός πάνω απ' τις λύπες θα πετάξω.
Σιγά μην κλάψω, σιγά μη φοβηθώ,
σιγά μην κλάψω, σιγά μη φοβηθώ.
Θα πάω να χτίσω μια φωλιά στον ουρανό,
θα κατεβαίνω μόνο αν θέλω να γελάσω
Σιγά μην κλάψω, σιγά μη φοβηθώ,
σιγά μην κλάψω, σιγά μη φοβηθώ.

Μου λεν αν φύγω πιο ψηλά θα ζαλιστώ
καλύτερα στη λάσπη εδώ μαζί τους να κυλιέμαι.
Και πως αν θέλω περισσότερα να δω,
σ' ένα καθρέφτη μοναχός μου να κοιτιέμαι.
Κι όταν φοβούνται πως μπορεί να τρελαθώ
μου λεν να πάω κρυφά κάπου να κλάψω.
Και να θυμάμαι πως αυτό το σκηνικό
είμαι μικρός πολύ μικρός για να τ' αλλάξω.

Μα εγώ μ΄ένα άγριο περήφανο χορό
σαν αετός πάνω απ' τις λύπες θα πετάξω.
Σιγά μην κλάψω, σιγά μη φοβηθώ,
σιγά μην κλάψω, σιγά μη φοβηθώ
Θα πάω να χτίσω μια φωλιά στον ουρανό,
θα κατεβαίνω μόνο αν θέλω να γελάσω
Σιγά μην κλάψω, σιγά μη φοβηθώ,
σιγά μην κλάψω, σιγά μη φοβηθώ.

Δεν γίνεται και δεν μπορώ να είμαι καλός. Άλλωστε είμαι λύκος. Οπότε δεν μπορώ να καταλάβω πως νομίζανε κάποιοι πως όπως φώναζα όταν θεωρούσα ότι τους αδικούσαν δεν θα φωνάζω τώρα που αδικούν.

Βλέπετε ποτέ και σε καμία περίπτωση δεν ενεργούσα σύμφωνα με τους φίλους μου και αυτή είναι η διαφορά ανάμεσα σε μένα και σε αυτούς. Πάντα ενεργούσα με γνώμονα αυτό που πίστευα ότι ήταν σωστό.

Οπότε δεν θα μπορούσα να κάνω αλλιώς, δεν θα μπορούσα να κάτσω στην γωνιά μου και να σκάσω

και σίγουρα ούτε τώρα υπάρχει περίπτωση να κάτσω στην γωνιά μου και να κλάψω…

Δεν ήμουν παρά ένα μέλος ο οποίος έμεινε πιστός από την αρχή μέχρι το τέλος σε αυτό που πίστευε, όπως κάνω πάντα στην ζωή μου, όπου γράφω, όπου μιλάω.

Σε κανέναν δεν χαρίστηκα και φυσικά δεν σκοπεύω να το κάνω, πολύ περισσότερο για κάποιον που δεν είχα ποτέ ιδιαίτερες σχέσεις μαζί του.

I've gone a little over-board today and have tried to out-line the way in which the concerns and happiness of the individual are tied to the needs and prosperity of the state in the political philosophy of Aristotle and Solon. If nothing else can be learned from the theories of the ancients, we can see how the individual need not be trampled upon by the state, and that the state need not face dissolution as citizens brake off into various factions. This is not all covered in the post, however I've linked to the translation of Aristotle which I use for quotations, and I encourage all interested in further knowledge to check out the book.

Every art and every investigation, and similarly every action and pursuit, is considered to aim at some good. Hence the good has been rightly defined as 'that at which all things aim'

(Aristotle, Nicomachean Ethics, 1094a)

Upon reading these opening lines of Aristotle's Nicomachean Ethics, an alert thinker might find them to be problematic. If all actions are aimed at some good, how would one explain the numerous opposing and contradictory acts which comprise the lives of men? In other words, if two actions aim at objects which are direct opposites, how can it be so that they are both directed at some good unless everything is good?

The answer to this question can be found in the nature of these actions. If they are directed to short term goals then they are subordinate to the overall aim of men's actions, the good of man. Ignorance and a disposition which makes one prone to bad habits can account for the fact that so many people miss the target and settle for that which they believe to be the good, i.e. they mistake a subordinate goal for the highest goal. 

The Nicomachean Ethics is an analysis of this object of all of our aims and it is an attempt to show how a properly functioning man can live up to his full potential and direct his action accurately. In other words, how one should live so that his life is as good as possible and he is as happy as possible.

For Aristotle, the way a man lived his life and the way a political entity was governed were both intrinsically connected, since if the goal of ethics is to determine the best possible way to live, and a person lived in a polis or city-state, then the best possible life would necessarily require the best possible city-state in which to live. Because of this, Aristotle's political theory is dependent on the study of human ethics, morals and behavior, and the aim of this study is determining the best constitution which allows the citizens of the polis to achieve their highest good and thus reach their full potential as men. His method of inquiry for both political science and ethics, is to thoroughly examine the psychology of individuals and the sociological tendencies the community.

This examination, found in both the Ethics and the Politics, can be read as a moral treatise which sets down some general guidelines regarding how one should act in order to live up to his or her full potential. This state of being is denoted by the Greek word “eudaimonia,” which is commonly rendered “happiness” in English, however a more literal translation might be something like "well-spirited" from the Greek eu- meaning "good or well, as in the word euphoric" and daimon or "attendant spirit."

It is eudaimonia which turns out to be the highest good, the most preferable state of being for a human:

we regard [eudaimonia] as the most desirable of all things, not reckoned as one item among many; if it were so reckoned, happiness would obviously be more desirable by the addition of even the least good, because the addition makes the sum of goods greater, and the greater of two goods is always more desirable. Happiness, then, is found to be something perfect and self-sufficient, being the end to which our actions are directed. (1097b)

We can see that Aristotle is examining the actions of men and more specifically what it is these actions are directed toward. This teleological approach is founded within the Aristotilean framework which holds that four different kinds of 'cause' (aition in Greek) provide sufficient explanations of all that is. The last and most important cause is called the "end" or "final" cause (from the Greek telos, meaning "end") and can be understood as 'that for which' a given phenomenon exists. In this analysis, Aristotle has determined that the final cause or the telosof human life (which itself is merely a series of observable actions) is happiness, and that happiness (eudaimonia) is something "perfect and self-sufficient." This gives a hint at what the 'full potential' of a human being entails, however this is not our concern here so we will have to forego any further discussion and make do with the outline of eudaimonia sketched above.

The analysis continues a Aristotle seeks to further clarify that which might leads to the achievement of eudaimonia, therefore it is also necessary to examine the characteristic actions or work of the thing which does the achieving, namely, the human being as such. After noting how the essence of human life varies from that of plants and animals because of the rationality of the human soul, Aristotle can now formulate a preliminary description of life of eudaimonia:

Now, if the function of man is an activity of the soul in accordance with, or implying, a rational principle...  and if we assume that the function of man is a kind of life, namely, an activity or series of actions of the soul, implying a rational principle; and if the function of a good man is to perform these well and rightly; and if every function is performed in accordance with its proper excellence: if all this is so, the conclusion is that the good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind. (1098)

"The good for man is an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind."

This description has a nice ring to it and would make an excellent slogan for a tee-shirt or bumber-sticker if more people woke up and started studying philosophy. However, amongst other problems with Aristotle's formulation, we do not know whom we can describe as having a good life. Not only has Aristotle failed to provide any concret examples, but another age old question needs to be addressed, namely, how can one be described as having a happy life when his life has not yet ended? Don't seemingly happy men wind up miserable by the time they die? It seems that their lives, taken on the whole, should not be described as happy, but rather it should be said that for a given period of time they were lucky. But as Aristotle points out, this interperatation might have a few problems as well:

Ought we, then, to go further and call no man happy so long as he is alive? Must we, in Solon's phrase, 'look to the end'? And if we are bound to lay down this rule, is a man really happy after he is dead? Surely this is an utter paradox, especially for us who define happiness as a kind of activity. (1100a)

Aristotle, The Nicomachean Ethics. trans. J. A. K. Thomson

Here we see a referrence to the famous encounter between Solon (one of the so-called 'seven wise men' of ancient Greece) and King Croesus, as recorded in Herodotus' The Histories.

As Herodotus tells this story, after Solon had made new laws in order to boost the well-being of the people of Athens (more on this here), he needed to leave the polis for he wanted the Athenians to give his policies a real chance and with him gone, the laws could not be changed. Therefore he set out on a 10 year trip to see the world.

At this time the king of Lydia, King Croesus, who was still a rich and powerful ruler at the time, entertained Solon in Sardis. One night the king had his servants take Solon on a tour of his most valuable treasures, and when the tour was over, Croesus asked Solon:

"Stranger of Athens, we have heard much of thy wisdom and of thy travels through many lands, from love of knowledge and a wish to see the world. I am curious therefore to inquire of thee, whom, of all the men that thou hast seen, thou deemest the most happy?"

It was quite obvious to Solon that Croesus was seeking to be praised, but clearly Solon was an INTP personality type, so there was no chance that he would allow Croesus to get away from the conversation without an intellectual smack down. Solon responded to Croesus' question with brutal honesty:

"Tellus of Athens, sire... because his country was flourishing in his days, and he himself had sons both beautiful and good, and he lived to see children born to each of them, and these children all grew up; and further because, after a life spent in what our people look upon as comfort, his end was surpassingly glorious. In a battle between the Athenians and their neighbours near Eleusis, he came to the assistance of his countrymen, routed the foe, and died upon the field most gallantly. The Athenians gave him a public funeral on the spot where he fell, and paid him the highest honours."

The Lydian king was frustrated with Solon's answer, so he then asked who was the second happiest person Solon had met, and to this Solon replied:

"Cleobis and Bito... they were of Argive race; their fortune was enough for their wants, and they were besides endowed with so much bodily strength that they had both gained prizes at the Games. Also this tale is told of them:- There was a great festival in honour of the goddess Juno at Argos, to which their mother must needs be taken in a car. Now the oxen did not come home from the field in time: so the youths, fearful of being too late, put the yoke on their own necks, and themselves drew the car in which their mother rode. Five and forty furlongs did they draw her, and stopped before the temple. This deed of theirs was witnessed by the whole assembly of worshippers, and then their life closed in the best possible way. Herein, too, God showed forth most evidently, how much better a thing for man death is than life. For the Argive men, who stood around the car, extolled the vast strength of the youths; and the Argive women extolled the mother who was blessed with such a pair of sons; and the mother herself, overjoyed at the deed and at the praises it had won, standing straight before the image, besought the goddess to bestow on Cleobis and Bito, the sons who had so mightily honoured her, the highest blessing to which mortals can attain. Her prayer ended, they offered sacrifice and partook of the holy banquet, after which the two youths fell asleep in the temple. They never woke more, but so passed from the earth. The Argives, looking on them as among the best of men, caused statues of them to be made, which they gave to the shrine at Delphi." 

Now Croesus was infuriated and demanded Solon explain why he, as the wealthy king of Lydia, was not considered more happy than the common-folk whom Solon described. The following is part of Solon's response:

For thyself, oh! Croesus, I see that thou art wonderfully rich, and art the lord of many nations; but with respect to that whereon thou questionest me, I have no answer to give, until I hear that thou hast closed thy life happily. For assuredly he who possesses great store of riches is no nearer happiness than he who has what suffices for his daily needs, unless it so hap that luck attend upon him, and so he continue in the enjoyment of all his good things to the end of life. For many of the wealthiest men have been unfavoured of fortune, and many whose means were moderate have had excellent luck. Men of the former class excel those of the latter but in two respects; these last excel the former in many. The wealthy man is better able to content his desires, and to bear up against a sudden buffet of calamity. The other has less ability to withstand these evils (from which, however, his good luck keeps him clear), but he enjoys all these following blessings: he is whole of limb, a stranger to disease, free from misfortune, happy in his children, and comely to look upon. If, in addition to all this, he end his life well, he is of a truth the man of whom thou art in search, the man who may rightly be termed happy. Call him, however, until he die, not happy but fortunate. Scarcely, indeed, can any man unite all these advantages: as there is no country which contains within it all that it needs, but each, while it possesses some things, lacks others, and the best country is that which contains the most; so no single human being is complete in every respect- something is always lacking. He who unites the greatest number of advantages, and retaining them to the day of his death, then dies peaceably, that man alone, sire, is, in my judgment, entitled to bear the name of 'happy.' But in every matter it behoves us to mark well the end: for oftentimes God gives men a gleam of happiness, and then plunges them into ruin."

(Ancient History Sourcebook)

Croesus, who was rather dense and could by no means understand Solon's meaning, excused Solon without receiving the compliments that he had so suspected. Incidentally, this is the point when Croesus' world began to collapse.

If Aristotle had not been so well read, he may have left out one of the most poetic lines of the Nicomachean Ethics, the definition of the good for man as:

"an activity of the soul in accordance with virtue, or if there are more kinds of virtue than one, in accordance with the best and most perfect kind. There is a further qualification: in a complete lifetime. One swallow does not make a summer; neither does one day. Similarly neither can one day, or a brief space of time, make a man blessed [makarios] and happy. [1098]

It is now clear how Solon's encounter with Croesus (as recorded by Herodotus, at least) ties in to Aristotle's political theory, for Solon explains that:

There is no country which contains within it all that it needs, but each, while it possesses some things, lacks others, and the best country is that which contains the most; so no single human being is complete in every respect- something is always lacking. He who unites the greatest number of advantages, and retaining them to the day of his death, then dies peaceably, that man alone, sire, is, in my judgment, entitled to bear the name of 'happy.'