The Hellenic Diaspora (Dispersion) is the collective term for the process which began with the accelerated destruction of the captured Greek territories by the Roman Empire. Some Greeks interpret diaspora as exile, others as a positive aspect of Hellenism's ethnic and spiritual destiny, who remained loyal to their faith, ethnicity and homeland. The beheading of Archimedes was the beginning of the brain drain of Greeks to the Middle East, Asia and Northern Africa. The existence of these diaspora communities was also an important factor in the spread of Christianity. By the early Middle Ages Europe was the centre of Hellenic scholarship, but from the time of the Crusaders, anti-orthodoxy and the persecution of Hellenes begun. Eastern Europe welcomed Greek victims of persecution and by the 17th century Eastern Europe had become the diaspora's centre, until the massacres of the 1821 and 1915 by the Ottomans, thus many Greeks migrated to Germany, Britain and the USA.

This volume casts a fresh look at the multifaceted expressions of diachronic Hellenisms. A distinguished group of historians, classicists, anthropologists, ethnographers, cultural studies, and comparative literature scholars contribute essays exploring the variegated mantles of Greek ethnicity, and the legacy of Greek culture for the ancient and modern Greeks in the homeland and the diaspora, as well as for the ancient Romans and the modern Europeans. Given the scarcity of books on diachronic Hellenism in the English-speaking world, the publication of this volume represents nothing less than a breakthrough. The book provides a valuable forum to reflect on Hellenism, and is certain to generate further academic interest in the topic. The specific contribution of this volume lies in the fact that it problematizes the fluidity of Hellenism and offers a much-needed public dialogue between disparate viewpoints, in the process making a case for the existence and viability of such a polyphony. The chapters in this volume offer a reorientation of the study of Hellenism away from a binary perception to approaches giving priority to fluidity, hybridity, and multi-vocality. The volume also deals with issues of recycling tradition, cultural category, and perceptions of ethnicity. Topics explored range from European Philhellenism to Hellenic Hellenism, from the Athens 2004 Olympics to Greek cinema, from a psychoanalytical engagement with anthropological material to a subtle ethnographic analysis of Greek-American women's material culture. The readership envisaged is both academic and non-specialist; with this aim in mind, all quotations from ancient and modern sources in foreign languages have been translated into English.

This volume, edited by Natasha Constantinidou and Han Lamers, investigates modes of receiving and responding to Greeks, Greece, and Greek in early modern Europe (15th-17th centuries). The book's 17 detailed studies illuminate the reception of Greek culture (the classical, Byzantine, and even post-Byzantine traditions), the Greek language (ancient, vernacular, and 'humanist'), as well as the people claiming, or being assigned, Greek identities during this period in different geographical and cultural contexts. 0Discussing subjects as diverse as, for example, Greek studies and the Reformation, artistic interchange between Greek East and Latin West, networks of communication in the Greek diaspora, and the ramifications of Greek antiquarianism, the book aims at encouraging a more concerted debate about the role of Hellenism in early modern Europe that goes beyond disciplinary boundaries, and opening ways towards a more over-arching understanding of this multifaceted cultural phenomenon. 0.

In a series of studies, Ian Moyer explores the ancient history and modern historiography of relations between Egypt and Greece from the fifth century BCE to the early Roman empire. Beginning with Herodotus, he analyzes key encounters between Greeks and Egyptian priests, the bearers of Egypt's ancient traditions. Four moments unfold as rich micro-histories of cross-cultural interaction: Herodotus' interviews with priests at Thebes; Manetho's composition of an Egyptian history in Greek; the struggles of Egyptian priests on Delos; and a Greek physician's quest for magic in Egypt. In writing these histories, the author moves beyond Orientalizing representations of the Other and colonial metanarratives of the civilizing process to reveal interactions between Greeks and Egyptians as transactional processes in which the traditions, discourses and pragmatic interests of both sides shaped the outcome. The result is a dialogical history of cultural and intellectual exchanges between the great civilizations of Greece and Egypt.

Most classical authors and modern historians depict the ancient Greek world as essentially stable and even static, once the so-called colonization movement came to an end. But Robert Garland argues that the Greeks were highly mobile, that their movement was essential to the survival, success, and sheer sustainability of their society, and that this wandering became a defining characteristic of their culture. Addressing a neglected but essential subject, Wandering Greeks focuses on the diaspora of tens of thousands of people between about 700 and 325 BCE, demonstrating the degree to which Greeks were liable to be forced to leave their homes due to political upheaval, oppression, poverty, warfare, or simply a desire to better themselves. Attempting to enter into the mind-set of these wanderers, the book provides an insightful and sympathetic account of what it meant for ancient Greeks to part from everyone and everything they held dear, to start a new life elsewhere—or even to become homeless, living on the open road or on the high seas with no end to their journey in sight. Each chapter identifies a specific kind of "wanderer," including the overseas settler, the deportee, the evacuee, the asylum-seeker, the fugitive, the economic migrant, and the itinerant, and the book also addresses repatriation and the idea of the "portable polis." The result is a vivid and unique portrait of ancient Greece as a culture of displaced persons.

Greece Reinvented discusses the transformation of Byzantine Hellenism as the cultural elite of Byzantium, displaced to Italy, constructed it. It explores why and how Byzantine migrants such as Cardinal Bessarion, Ianus Lascaris, and Giovanni Gemisto adopted Greek personas to replace traditional Byzantine claims to the heirship of ancient Rome. In Greece Reinvented, Han Lamers shows that being Greek in the diaspora was both blessing and burden, and explores how these migrants’ newfound ‘Greekness’ enabled them to create distinctive positions for themselves while promoting group cohesion. These Greek personas reflected Latin understandings of who the Greeks ‘really’ were but sometimes also undermined Western paradigms. Greece Reinvented reveals some of the cultural tensions that bubble under the surface of the much-studied transmission of Greek learning from Byzantium to Italy.

Followers of Stoicism offer for consideration various metaphysical systems, united chiefly by their ethical implications. All variants on the pantheistic theme that the world constitutes a single, organically unified and benevolent whole, in which apparent evil results only from our limited view. Their philosophy had at its core the beliefs that virtue is based on: Knowledge; Reason and Harmony. The changes of circumstances were viewed with evenness of mind: pleasure, pain, and even death were irrelevant to true happiness. In time, the idea that only the accomplished wise man (the philosopher) could attain virtue was challenged, and Stoicism became more relevant to the reality of politics and statesmen. The Stoic belief in the brotherhood of man helped philosophy to make a real impact in later Republican Rome; upon such men as the young Cato (whose suicide brought him a martyr's fame), Brutus, and Cicero. Its disciples included Seneca, tutor and adviser to Nero and the emperor Marcus Aurelius.

The philosophy of the mind deals with the examination of problems revolving around the concept of the mind. The mental may be distinguished from the physical in various ways: intentionality and consciousness provide important features of mental states. An important part of the argument is the claim that mental states are known in a special way: they are directly given, transparent to their owner and known infallibly. Monist and materialist believe that reality is physical and explained by natural science; sought in various ways to understand the mind in material terms. Behaviourism advocates that psychology should concern itself exclusively with observation of behaviour, disregarding introspection altogether. Others propose that mental states are the same as states of the brain. Dissatisfaction with these overly simple attempts to incorporate the mental into the physical realm led to the development of functionalism.

THEOLOGY RELATIONSHIP OF RELIGIONS AND PHILOSOPHY Theological functions and interests imply that theology can master the disciplines with which it is confronted. Theology is based on authority (revelation) as documented in scriptures of various religions, philosophical, philological, historical studies and hermeneutical (critical interpretive) questions. Theological tasks broaden into a concern with the history and traditions of religions. With such approaches difficult and controversial questions arise; whether and to what extent the scriptural standards of the sources of revelation are modified by traditions. These problems play an important part in the relationship of people, cultures and their political philosophies. Thus, the question of truth posed by theology requires the constitution of a discipline that specifically concerns itself with fundamental questions, as is in systematic theology.