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child's parents with providing them with this early education. Moisiodax argued that to do this, parents needed to include their children in the daily functions of the nuclear family and shelter them from certain public functions such as weddings or gambling events. Moisiodax based his education reforms for the classroom on his own experiences as a young student. Moisiodax argued that Greek educators needed to punish children with less severity, and instead create punishments that fit their disobedient act. Greek educators also needed to create a curriculum that focused on developing the skill sets of individual pupils rather than a general curriculum meant to reach the class as a whole. According to
Moisiodax, this curriculum needed to encompass practical as well as moral teachings to ensure that Greek students were educated in the ways of his "sound philosophy."
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undergoing an education to become a clergyman in the Greek
Orthodox Church. People also attained a high social status if they were born into a Phanariot family. Despite their education, Moisiodax believed that the Phanariots lived vain and idle lives which eroded the moral fabric of society. Instead of working to attain wealth or status, many Phanariots relied on clientelism or family ties to sustain their wealth. Moisiodax suggested that this society implement reforms to create what theorists today would call a "civil society." In a "civil society," all people are provided with equal opportunities to advance socially through their own merit. For Moisiodax, the mercantile communities in the
740:"Cernavodă was one settlement of the Vlach-speaking tribes dwelling to the south of Danube in the area of ancient Moesia; these were distinguished by the local inhabitants, who spoke Bulgarian, by their dialect which derived from Latin. As a result of this, they were identified with the "Dacians" of the Principalities of Wallachia and Moldavia to the north of the Danube. These Romanian-speaking inhabitants of north Bulgaria were called Moesiodacians by Greek scholars, to distinguish them from the stock-breeding nomads further south in the Balkans who spoke the same language and were known as Koutsovlachs" (Kitromilides, p. 18). "Koutsovlach" is a name referring to the Balkan
423:, created infallible philosophical theories which they felt compelled to follow instead of modern philosophical theories. This served as an obstacle to Moisiodax's argument for the incorporation of modern philosophical theories into Greek social and cultural life. In his attempt to change this notion, Moisiodax, as influenced by John Locke's theory on human perception, argued that people must employ reason to evaluate the theories of ancient philosophers to become free thinkers. Moisiodax rejected the notion of the infallibility of ancient theories while acknowledging their importance as the foundation for modern philosophy. In his work entitled,
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debate between the
Ancients and the Moderns. He believed that these philosophers feared that their theories would become irrelevant if Greek society adopted modern philosophical theories. Nevertheless, Moisiodax felt it was his duty to spread the ideas of the Enlightenment. Moisiodax desired to spread his theories in the hopes of enlightening all Greeks. However, Moisiodax may not have faced as many violent criticisms as is believed. Moisiodax's long life and consistent production of works regarding social and cultural criticisms could support the theory that he was not violently repressed by his critics.
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546:. For example, Moisiodax looked favorably on Newton's physical theories and their explanations of the physical world through the natural sciences. Moisiodax used these theories to argue for the importance of integrating his "sound philosophy" into the Greek education system. Moisiodax argued that social and cultural change could best come about by explaining the natural world through natural sciences rather than religious superstitions.
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to admire
Moisiodax's support for the teaching of Modern Greek in schools. As more students learned Modern Greek, the more this commercial society could grow since Modern Greek was necessary to participate in commerce across the Greek Diaspora. Several of these merchants provided Moisiodax with financial support which he used to publish his works that advocated for the teaching of Modern Greek.
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617:. This theory stems from Moisiodax's argument that Greek citizens, if given an equal opportunity to become enlightened intellectuals, could rise up and overthrow the Ottomans without an enlightened leader. In this way, Moisiodax's philosophies may impact Greece today as the country continues to debate over the
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control. He argued that this system precluded Greek society from progressing because it only allowed elites to access the education system. This created societal inequalities based on someone's socioeconomic status rather than their merit. Under
Ottoman rule, many elite Greek men advanced socially by
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served as the foundation for his argument that, out of moral necessity, "sound philosophy" needed to be integrated into the Greek education system. In this way, Greek society could progress through intellectual growth rather than through the propagation of religious superstition. Moisiodax and other
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Moisiodax faced criticism and threats of violence for propagating his ideas. For example, many people who were loyal to the traditional system of education disavowed
Moisiodax's teachings. Additionally, Moisiodax believed that he was criticized by some philosophers who supported the Ancients in the
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provided an example of a "civil society". These merchants succeeded socially because of the merit they gained through their education and hard work in commercial trade. Moisiodax's admiration for this society led him to develop a relationship with them. Through this relationship, the merchants came
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Moisiodax described the creation of his "sound philosophy," one where intellectuals use math, science and reason to explain how human knowledge is derived from a human's experience of the natural world. In this way, "sounds philosophy" was part of
Moisiodax's larger critique of Aristotle's theories
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Furthermore, Moisiodax argued for the reform of Greek language education. Moisiodax believed that traditional grammar lessons should be replaced with lessons on specific pieces of Greek literature. Here, Moisiodax's argument stemmed from his belief that a student's understanding of the subliminal
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against the teaching of religious superstitions in medieval
European education systems. Moisiodax argued that religious superstitions impeded on a student's ability to act as an enlightened member of society. Moisiodax's argument against religious superstition was also shaped by the teachings of
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in the Greek
Orthodox Church, was not opposed to teaching religion in schools, but argued for the integration of his "sound philosophy" into their curriculum to secularize education. Moisiodax also argued against the teaching of religious superstition in schools, mirroring John Locke's argument
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Mirroring Locke's belief of the importance of developing virtue in children, Moisiodax focused on children in his critiques of the Greek education system. Moisiodax believed that, early on in their lives, children needed to be taught self-respect and respect for their elders. Moisiodax tasked a
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was the political model that Greek society should have adopted. This theory stems from
Moisiodax's support of a utilitarian and universal education in the hopes of fostering the growth of an enlightened Greek prince to lead a revolt against the Ottomans. However, Moisiodax also argued for a
588:, a contemporary of Moisiodax who adhered to many of his theories, advocated for the creation of a separate Balkan society controlled by Greek speakers. For these views, Feraios was killed. Additionally, as their private tutor, Moisiodax's political views may have influenced two of
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Greek Orthodox clerics continued to argue against the teaching of religious superstition by bringing modern theories on education created during the Enlightenment into the context of the Greek Orthodox Church. Some of these theories were specifically from the works of
415:. Moisiodax argued for the Moderns in this debate. He believed that Greek society, in relation to Europe, overemphasized the importance of maintaining ancient philosophical theories over the incorporation of modern philosophical theories created during the
374:. He thought that philosophical instruction must begin with the study of mathematics (Angelo Nicolaides), and that good philosophy is mathematical philosophy. Also, Moisiodax banned the Aristotelian logic from the academic curricula, replacing it with the
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Moisiodax sought to develop an education system that spread Enlightenment thinking and fostered free thought across Greece. Moisiodax mirrored his reforms after John Locke's theories on education, specifically those found in Locke's work entitled
419:. According to Moisiodax, this precluded Greek society from advancing socially or culturally, thus putting Greece at a disadvantage to many parts of Europe. Additionally, some Greeks at this time believed that ancient philosophers, such as
347:(1780) is remarkable in many respects. Among other things, it is the first essay of Neohellenic literature. But its greatest importance resides in the concept of "sound philosophy" proposed there. This philosophy is the Occidental
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To implement progressive social and cultural changes, Moisiodax argued that Greece needed to reform their education system to resemble the one adopted by Europe after their Enlightenment. As described in his work entitled,
313:, brought him into conflict with the exponents of traditional order, leading to his resignation in 1766. In 1766, becoming sick, possibly of tuberculosis, he retired from this professorship and went to
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The Turcophone Orthodox Christians from Coexistence to Ethno-religious Homogenisation: A study of the 'Karamanlidhika' Press during the Greek-Turkish War and the Population Exchange
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moral lessons found in classical Greek literature was more important than a rote knowledge of grammar. To promote this theory, Moisiodax supported the teaching of texts written by
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view of education. Nonetheless, members of the clergy such, as Moisiodax, used their elite positions in the Greek Orthodox Church to promote modern, enlightenment theories.
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idea. It would be useful for students to learn Modern Greek since it was commonly used in several areas of Greek society including commerce and law.
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Kitromilides, Paschalis M. (1999). "Orthodox Culture and Collective Identity in the Ottoman Balkans During the Eighteenth Century".
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origin. Little is known about his youth, but it is assumed he received elementary education and learned Greek from a clergyman in
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along with classical Greek texts. Moisiodax also argued that students should be taught to write using simple grammar in the
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and Liturgical Hellenistic Greek could still be taught in schools, Moisiodax argued that learning Modern Greek was a
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functioned as the institution by which Greek intellectuals maintained their traditional language and culture under
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Robertson, Ritchie; Dixon, Simon; Bracewell, Wendy (2017). "Enlightenment and Religion in the Orthodox World".
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Paschalis M. Kitromilides, "Cultural change and social criticism: the case of Iossipos Moisiodax," in Idem,
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view of education. Moisiodax's "sound philosophy" appears in his other works as well. In his work entitled,
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Enlightenment, Nationalism, Orthodoxy: Studies in the Culture and Political Thought of Southeastern Europe
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The Enlightenment as social criticism : Iosipos Moisiodax and Greek culture in the eighteenth century
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in their sermons to scare people into acting morally. Instead, people should be drawn to
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through love rather than fear. Moisiodax's translation of Muratori's work entitled,
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Infamy and revolt: the rise of the national problem in early modern Greek thought
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Discourses of collective identity in Central and Southeast Europe (1770–1945)
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that was taught everywhere in the Greek-speaking world. Moisiodax admired
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Mango, Andrew (1998). "Turkey and the Enlargement of the European Mind".
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Demos, Raphael (1958). "The Neo-Hellenic Enlightenment (1750-1821)".
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origins. However, there is no doubt that Moisiodax saw himself as
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as framed by his engagement in the conflict between the
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His theories also mirrored the section on education in
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and he presented himself as such. He may have been of
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1021:"The Enlightenment and the Greek cultural tradition"
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106:Institutions
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1277:Nationalism
1217:The Apology
495:utilitarian
345:The Apology
341:, in 1800.
331:The Apology
208:in Western
179:philosopher
74:, Wallachia
1750:Categories
1495:Maroutsaia
1490:Kaplaneios
1443:Real Bliss
1282:Liberalism
1265:Main ideas
1046:10442/8675
789:(Thesis).
750:Aromanians
728:References
655:John Locke
556:Phanariots
483:Thucydides
353:Corydalean
311:John Locke
90:Alma mater
1467:Academies
1380:Ephimeris
1292:Education
1063:145642493
1055:0191-6599
914:cite book
906:889252665
692:Bucharest
668:Aπολογία
598:Demetrius
594:Alexander
455:Pedagogy,
421:Aristotle
360:Descartes
339:Bucharest
254:Wallachia
250:Karamanli
242:Aromanian
226:Moesiodax
206:Cernavodă
200:Biography
126:Moesiodax
72:Bucharest
58:Wallachia
54:Cernavodă
18:Moisiodax
1518:Diaspora
1387:Calliope
1197:, 2006,
1171:, 1992.
1148:Archived
1086:25817596
315:Walachia
287:, under
265:Salonica
238:Romanian
222:Moisodax
1708:Related
1162:Sources
1132:4283942
966:2707921
773:, p. 92
670:Apology
659:Fénelon
364:Galilei
218:Iosipos
210:Dobruja
45: (
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742:Vlachs
694:, 1784
676:, 1780
665:, 1779
663:Venice
644:Venice
592:sons,
581:Legacy
522:deacon
323:Braşov
296:deacon
269:Smyrna
258:Thrace
234:Moesia
230:Dacian
186:deacon
1128:JSTOR
1082:JSTOR
1059:S2CID
962:JSTOR
744:(see
479:Aesop
442:Earth
401:Greek
246:Greek
232:from
181:, an
171:Greek
1219:and
1199:ISBN
1173:ISBN
1051:ISSN
920:link
902:OCLC
892:ISBN
767:ISBN
674:Wien
657:and
596:and
531:Hell
505:The
481:and
327:Wien
319:Iaşi
267:and
65:Died
47:1725
43:1725
40:Born
1120:doi
1041:hdl
1033:doi
1002:doi
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428:on
256:or
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