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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."
552:
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
729:"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
412:, 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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535:. 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.
1203:
606:. 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
530:
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
461:
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
577:, 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
531:
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
404:. 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
363:. 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
446:
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
408:. 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
336:(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,
302:, 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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1319:Publications
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1020:(1): 39–46.
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709:Οδοί Φυσικής
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423:Aristotelian
419:prime matter
414:The Apology,
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373:Modern Greek
361:Isaac Newton
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95:Institutions
1750:1800 deaths
1745:1725 births
1489:New Academy
1266:Nationalism
1206:The Apology
484:utilitarian
334:The Apology
330:, in 1800.
320:The Apology
197:in Western
168:philosopher
63:, Wallachia
1739:Categories
1484:Maroutsaia
1479:Kaplaneios
1432:Real Bliss
1271:Liberalism
1254:Main ideas
1035:10442/8675
778:(Thesis).
739:Aromanians
717:References
644:John Locke
545:Phanariots
472:Thucydides
342:Corydalean
300:John Locke
79:Alma mater
1456:Academies
1369:Ephimeris
1281:Education
1052:145642493
1044:0191-6599
903:cite book
895:889252665
681:Bucharest
657:Aπολογία
587:Demetrius
583:Alexander
444:Pedagogy,
410:Aristotle
349:Descartes
328:Bucharest
243:Wallachia
239:Karamanli
231:Aromanian
215:Moesiodax
195:Cernavodă
189:Biography
115:Moesiodax
61:Bucharest
47:Wallachia
43:Cernavodă
1507:Diaspora
1376:Calliope
1186:, 2006,
1160:, 1992.
1137:Archived
1075:25817596
304:Walachia
276:, under
254:Salonica
227:Romanian
211:Moisodax
1697:Related
1151:Sources
1121:4283942
955:2707921
762:, p. 92
659:Apology
648:Fénelon
353:Galilei
207:Iosipos
199:Dobruja
34: (
1190:
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883:
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731:Vlachs
683:, 1784
665:, 1780
654:, 1779
652:Venice
633:Venice
581:sons,
570:Legacy
511:deacon
312:Braşov
285:deacon
258:Smyrna
247:Thrace
223:Moesia
219:Dacian
175:deacon
1117:JSTOR
1071:JSTOR
1048:S2CID
951:JSTOR
733:(see
468:Aesop
431:Earth
390:Greek
235:Greek
221:from
170:, an
160:Greek
1208:and
1188:ISBN
1162:ISBN
1040:ISSN
909:link
891:OCLC
881:ISBN
756:ISBN
663:Wien
646:and
585:and
520:Hell
494:The
470:and
316:Wien
308:Iaşi
256:and
54:Died
36:1725
32:1725
29:Born
1109:doi
1030:hdl
1022:doi
991:doi
943:doi
627:'s
524:God
417:on
245:or
229:or
113:or
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