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A person thinks with his/her mind, body, feelings, ideas, intentions, decisions linked with the bodily organs. The primacy of soul is alien to such an understanding; soul and body exist as a whole being. 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Σεπτέμβριος 2019 της Μαριάνθης Λ. Κοκτσίδου, Φιλολόγου<br />Η Ιωάννα Σαχινίδου εκπόνησε διδακτορική διατριβή στο Πανεπιστήμιο Ουαλίας Trinity Saint David. Πρόσφατα,  μεταφρασμένη στην ελληνική γλώσσα από την ίδια τη  συγγραφέα, κυκλοφόρησε από τις εκδόσεις «Μαΐστρος» με τίτλο ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ- Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="024d8cfe38fd3ac5c84504292a6f959d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60931266,"asset_id":40648811,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60931266/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40648811"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40648811"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40648811; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40648811]").text(description); $(".js-view-count[data-work-id=40648811]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40648811; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40648811']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40648811, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "024d8cfe38fd3ac5c84504292a6f959d" } } $('.js-work-strip[data-work-id=40648811]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40648811,"title":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ.docxΦΩΝΗ","translated_title":"","metadata":{"abstract":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ -\nΗ ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ, \nτης ΙΩΑΝΝΑΣ ΣΑΧΙΝΙΔΟΥ\nΒιβλιοκρισία στο περιοδικό «ΦΩΝΗ του ΕΥΑΓΓΕΛΙΟΥ τ. 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Παντελεήμων Παπαγεωργίου' είναι η εισήγησή του στην παρουσίαση της αγγλικής πρωτότυπης έκδοσης της διατριβής<br />ΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ. <br />Με αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία τον Οκτώβριο του 2016 για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. Ιωάννας Σαχινίδου. <br />OI EKKΛHΣIOΛOΓIKEΣ ΣΥΝΕΠΕΙΕΣ ΤΗΣ ΟΙΚΟ-ΘΕΟΛΟΓΙΑΣ</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bfa50f64285ec8c0ab329f4a0d1f81c1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60578202,"asset_id":40334417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60578202/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40334417"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40334417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40334417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40334417]").text(description); $(".js-view-count[data-work-id=40334417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40334417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40334417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40334417, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bfa50f64285ec8c0ab329f4a0d1f81c1" } } $('.js-work-strip[data-work-id=40334417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40334417,"title":"Πέτρος Βασιλειάδης Ομότιμος Καθηγητής Θεολογικής Σχολής ΑΠΘ","translated_title":"","metadata":{"abstract":"ΠΡΟΛΟΓΟΣ ΤΗΣ ΠΡΟΣΦΑΤΗΣ ΕΛΛΗΝΙΚΗΣ ΕΚΔ0ΣΗΣ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΗΣ ΙΩΑΝΝΑ;Σ ΣΑΧΙΝΙΔΟΥ Ο πρόλογος του ομότιμου καθηγητή της Θεολογικής Σχολής ΑΠΘ Πέτρου Βασιλειάδη \"Κέντρο Μητρ. Παντελεήμων Παπαγεωργίου' είναι η εισήγησή του στην παρουσίαση της αγγλικής πρωτότυπης έκδοσης της διατριβής\nΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ. \nΜε αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία τον Οκτώβριο του 2016 για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. Ιωάννας Σαχινίδου. \nOI EKKΛHΣIOΛOΓIKEΣ ΣΥΝΕΠΕΙΕΣ ΤΗΣ ΟΙΚΟ-ΘΕΟΛΟΓΙΑΣ\n","publication_name":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ"},"translated_abstract":"ΠΡΟΛΟΓΟΣ ΤΗΣ ΠΡΟΣΦΑΤΗΣ ΕΛΛΗΝΙΚΗΣ ΕΚΔ0ΣΗΣ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΗΣ ΙΩΑΝΝΑ;Σ ΣΑΧΙΝΙΔΟΥ Ο πρόλογος του ομότιμου καθηγητή της Θεολογικής Σχολής ΑΠΘ Πέτρου Βασιλειάδη \"Κέντρο Μητρ. Παντελεήμων Παπαγεωργίου' είναι η εισήγησή του στην παρουσίαση της αγγλικής πρωτότυπης έκδοσης της διατριβής\nΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ. \nΜε αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία τον Οκτώβριο του 2016 για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. 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Μαΐου του περιοδικού "Φωνή του Ευαγγελίου" Ας αγωνιστούμε ενάντια στον πολι...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Θα δημοσιευτεί στο τ. Μαΐου του περιοδικού "Φωνή του Ευαγγελίου"<br />Ας αγωνιστούμε ενάντια στον πολιτισμό απληστίας και υπερκατανάλωσης που δημιούργησε απαιτήσεις για κάθε είδος προϊόντος που εμφανίζεται στην αγορά. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38624308"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38624308/%CE%9F_%CE%95%CF%85%CE%B1%CE%B3%CE%B3%CE%B5%CE%BB%CE%B9%CF%83%CE%BC%CF%8C%CF%82_%CF%84%CE%B7%CF%82_%CE%98%CE%B5%CE%BF%CF%84%CF%8C%CE%BA%CE%BF%CF%85"><img alt="Research paper thumbnail of Ο Ευαγγελισμός της Θεοτόκου" class="work-thumbnail" src="https://attachments.academia-assets.com/58701529/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38624308/%CE%9F_%CE%95%CF%85%CE%B1%CE%B3%CE%B3%CE%B5%CE%BB%CE%B9%CF%83%CE%BC%CF%8C%CF%82_%CF%84%CE%B7%CF%82_%CE%98%CE%B5%CE%BF%CF%84%CF%8C%CE%BA%CE%BF%CF%85">Ο Ευαγγελισμός της Θεοτόκου</a></div><div class="wp-workCard_item"><span>ΦΩΝΗ του Ευαγγελίου</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια, χωρίς παρουσία ανδρών.  Εκείνη δε ζητά από τον άγγελο χρόνο πριν απαντήσει ώστε να συζητήσει με δικούς της τα νέα του αγγέλου. Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bea31846d68b87185c64cab36ef4560" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58701529,"asset_id":38624308,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58701529/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38624308"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38624308"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38624308; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38624308]").text(description); $(".js-view-count[data-work-id=38624308]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38624308; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38624308']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38624308, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7bea31846d68b87185c64cab36ef4560" } } $('.js-work-strip[data-work-id=38624308]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38624308,"title":"Ο Ευαγγελισμός της Θεοτόκου","translated_title":"","metadata":{"volume":"Μάρτιος","abstract":"Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια, χωρίς παρουσία ανδρών. Εκείνη δε ζητά από τον άγγελο χρόνο πριν απαντήσει ώστε να συζητήσει με δικούς της τα νέα του αγγέλου. Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων. ","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"ΦΩΝΗ του Ευαγγελίου"},"translated_abstract":"Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια, χωρίς παρουσία ανδρών. Εκείνη δε ζητά από τον άγγελο χρόνο πριν απαντήσει ώστε να συζητήσει με δικούς της τα νέα του αγγέλου. Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων. 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The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. I addressed the eco-social problem as a split within our own being of body/mind/soul. The inferiority of women is linked to that of body when compared to soul, and to that of nature as being an object while humans are subjects.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7608ac6582a5c657e00856d3b2bc381c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58496645,"asset_id":38435592,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58496645/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38435592"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38435592"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38435592; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38435592]").text(description); $(".js-view-count[data-work-id=38435592]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38435592; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38435592']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38435592, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7608ac6582a5c657e00856d3b2bc381c" } } $('.js-work-strip[data-work-id=38435592]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38435592,"title":"1842-4178-1- Dissolving the Dualism between Rational-Irrational Beings","translated_title":"","metadata":{"abstract":"Abstract\n Christological perichoresis (Note 1) becomes in my view, the revelation of trinitarian perichoresis for the whole of creation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38045443"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38045443/International_Journal_of_Humanities_Social_Sciences_and_Education_docx"><img alt="Research paper thumbnail of International Journal of Humanities Social Sciences and Education.docx" class="work-thumbnail" src="https://attachments.academia-assets.com/58069859/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38045443/International_Journal_of_Humanities_Social_Sciences_and_Education_docx">International Journal of Humanities Social Sciences and Education.docx</a></div><div class="wp-workCard_item"><span>Challenging Dualisms</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Domination is rooted in a common ideology based on the control of reason over nature, and on the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Domination is rooted in a common ideology based on the control of reason over nature, and on the separation of the spiritual world from the material world based on the separation of our beings into soul and body. In analyzing domination, all forms share certain features: 1. A radical exclusion, making the 'other' known as both inferior and separate. For instance, women possess an inferior nature, and nature is ontologically other. 2. Homogenization, differences and diversity within the otherness is disregarded and domination appears as natural. 3. Women and nature act as backgrounds to the main, masculine activities, and slaves exist as background to the dominant group. 4. In addition, incorporation means to identify the other in relation to the man as central, and 5. Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Domination is rooted in a common ideology based on the control.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b64aa3d4e85613d02ad772e7f080e43" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58069859,"asset_id":38045443,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58069859/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38045443"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38045443"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38045443; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38045443]").text(description); $(".js-view-count[data-work-id=38045443]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38045443; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38045443']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38045443, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b64aa3d4e85613d02ad772e7f080e43" } } $('.js-work-strip[data-work-id=38045443]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38045443,"title":"International Journal of Humanities Social Sciences and Education.docx","translated_title":"","metadata":{"abstract":"Domination is rooted in a common ideology based on the control of reason over nature, and on the separation of the spiritual world from the material world based on the separation of our beings into soul and body. In analyzing domination, all forms share certain features: 1. A radical exclusion, making the 'other' known as both inferior and separate. For instance, women possess an inferior nature, and nature is ontologically other. 2. Homogenization, differences and diversity within the otherness is disregarded and domination appears as natural. 3. Women and nature act as backgrounds to the main, masculine activities, and slaves exist as background to the dominant group. 4. In addition, incorporation means to identify the other in relation to the man as central, and 5. Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Domination is rooted in a common ideology based on the control.","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Challenging Dualisms"},"translated_abstract":"Domination is rooted in a common ideology based on the control of reason over nature, and on the separation of the spiritual world from the material world based on the separation of our beings into soul and body. In analyzing domination, all forms share certain features: 1. A radical exclusion, making the 'other' known as both inferior and separate. For instance, women possess an inferior nature, and nature is ontologically other. 2. Homogenization, differences and diversity within the otherness is disregarded and domination appears as natural. 3. Women and nature act as backgrounds to the main, masculine activities, and slaves exist as background to the dominant group. 4. In addition, incorporation means to identify the other in relation to the man as central, and 5. Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37378528"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018"><img alt="Research paper thumbnail of Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018" class="work-thumbnail" src="https://attachments.academia-assets.com/57340959/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018">Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge. 1. Feminist Christology 'Can a male saviour save women?' (Ruether, 1993) ii Classical Christology brings together two ideas: that of a messianic king of a time of redemption and that of divine wisdom that grounds the cosmos uniting the human and the divine. The patriarchalization of those issues happens by repression in both Judaism and Christianity of the female symbol. Christianity changed, within the messianic renewal movement of first century Judaism into the new religion of the Roman Empire. Women could not represent Christ, the leader of the existing social hierarchy who appeared as male God whom only a man can represent. In Aristotelian biology (Aristotle, 1993, 1994)) iii procreative power was known as only male-capacity; the female was the 'passive recipient-incubator' of the male seed that had generative power. (Ruether, 1993) iv In medieval scholasticism this Christology is argued both on symbolic and biological contexts. The male, thought to be the generic sex of the human species, represents the fullness of human nature; woman is defective both physically and morally. The incarnation of Logos (Word) into a male was thought to be an ontological necessity. Only the male can represent Christ, and his own representatives must be males. A Christology that identifies the maleness of the historical Christ and of the divine Logos, with normative humanity excludes women to represent Christ, and sees them as second-class citizens in both creation and redemption. Υet Christianity offers alternative Christologies. For androgynous Christologies (Ruether, 1993) v the split of maleness-femaleness ends in redeemed humanity. Their root lies in the belief that Christ redeems the entire human nature, male and female, an idea grounded on Gal. 1.28. (Ruether, 1993) vi Behind the androgynous Christologies lies often the idea of an original androgyne that existed, according to which Adam contained both male and female. The splitting of the female from the male side of Adam results in the fall of humanity and the advent of sex and sin. Christ, the new androgynous Adam, helps the redeemed to regain their humanity. In Christ, the male gains a model of androgyny of a person both commanding and nurturing. While the female relates to a mothering person, she does not gain a comparable androgyny. The concept of perichoresis emerges at the time between Aristotle and Aquinas. Despite the patriarchal, military structure of social life, a part of mainstream theological anthropology recognized the androgynous anthropology and Christology. According to Cyril of Alexandria, in an anthropocentric but not androcentric text the human being man or woman, yet not just man is an icon of godly ruling on earth: 'θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος.' (Cyril, PG 69.20). vii John Chrysostom sums up the work of Christ in whom 'all things hold together (Colossians 1:15-17) who is everything for all: father, brother, bridegroom, dwelling, clothing, root, friend, head, sister, and mother. Christ was born of a virgin according to the scriptures, as no human being has ever been born. The mother of Christ did not have sexual intercourse with any man. Christ incarnated received a human nature from his mother, but he did not receive a genetic code from a human father. Then humanly speaking Christ could be seen as not a complete human being,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dd70eeb1eff400a6958f724c80a3efb6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57340959,"asset_id":37378528,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57340959/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37378528"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37378528"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37378528; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37378528]").text(description); $(".js-view-count[data-work-id=37378528]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37378528; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37378528']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37378528, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "dd70eeb1eff400a6958f724c80a3efb6" } } $('.js-work-strip[data-work-id=37378528]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37378528,"title":"Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018","translated_title":"","metadata":{"abstract":"The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge. 1. Feminist Christology 'Can a male saviour save women?' (Ruether, 1993) ii Classical Christology brings together two ideas: that of a messianic king of a time of redemption and that of divine wisdom that grounds the cosmos uniting the human and the divine. The patriarchalization of those issues happens by repression in both Judaism and Christianity of the female symbol. Christianity changed, within the messianic renewal movement of first century Judaism into the new religion of the Roman Empire. Women could not represent Christ, the leader of the existing social hierarchy who appeared as male God whom only a man can represent. In Aristotelian biology (Aristotle, 1993, 1994)) iii procreative power was known as only male-capacity; the female was the 'passive recipient-incubator' of the male seed that had generative power. (Ruether, 1993) iv In medieval scholasticism this Christology is argued both on symbolic and biological contexts. The male, thought to be the generic sex of the human species, represents the fullness of human nature; woman is defective both physically and morally. The incarnation of Logos (Word) into a male was thought to be an ontological necessity. Only the male can represent Christ, and his own representatives must be males. A Christology that identifies the maleness of the historical Christ and of the divine Logos, with normative humanity excludes women to represent Christ, and sees them as second-class citizens in both creation and redemption. Υet Christianity offers alternative Christologies. For androgynous Christologies (Ruether, 1993) v the split of maleness-femaleness ends in redeemed humanity. Their root lies in the belief that Christ redeems the entire human nature, male and female, an idea grounded on Gal. 1.28. (Ruether, 1993) vi Behind the androgynous Christologies lies often the idea of an original androgyne that existed, according to which Adam contained both male and female. The splitting of the female from the male side of Adam results in the fall of humanity and the advent of sex and sin. Christ, the new androgynous Adam, helps the redeemed to regain their humanity. In Christ, the male gains a model of androgyny of a person both commanding and nurturing. While the female relates to a mothering person, she does not gain a comparable androgyny. The concept of perichoresis emerges at the time between Aristotle and Aquinas. Despite the patriarchal, military structure of social life, a part of mainstream theological anthropology recognized the androgynous anthropology and Christology. According to Cyril of Alexandria, in an anthropocentric but not androcentric text the human being man or woman, yet not just man is an icon of godly ruling on earth: 'θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος.' (Cyril, PG 69.20). vii John Chrysostom sums up the work of Christ in whom 'all things hold together (Colossians 1:15-17) who is everything for all: father, brother, bridegroom, dwelling, clothing, root, friend, head, sister, and mother. Christ was born of a virgin according to the scriptures, as no human being has ever been born. The mother of Christ did not have sexual intercourse with any man. Christ incarnated received a human nature from his mother, but he did not receive a genetic code from a human father. Then humanly speaking Christ could be seen as not a complete human being,"},"translated_abstract":"The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge. 1. Feminist Christology 'Can a male saviour save women?' (Ruether, 1993) ii Classical Christology brings together two ideas: that of a messianic king of a time of redemption and that of divine wisdom that grounds the cosmos uniting the human and the divine. The patriarchalization of those issues happens by repression in both Judaism and Christianity of the female symbol. Christianity changed, within the messianic renewal movement of first century Judaism into the new religion of the Roman Empire. Women could not represent Christ, the leader of the existing social hierarchy who appeared as male God whom only a man can represent. In Aristotelian biology (Aristotle, 1993, 1994)) iii procreative power was known as only male-capacity; the female was the 'passive recipient-incubator' of the male seed that had generative power. (Ruether, 1993) iv In medieval scholasticism this Christology is argued both on symbolic and biological contexts. The male, thought to be the generic sex of the human species, represents the fullness of human nature; woman is defective both physically and morally. The incarnation of Logos (Word) into a male was thought to be an ontological necessity. Only the male can represent Christ, and his own representatives must be males. A Christology that identifies the maleness of the historical Christ and of the divine Logos, with normative humanity excludes women to represent Christ, and sees them as second-class citizens in both creation and redemption. Υet Christianity offers alternative Christologies. For androgynous Christologies (Ruether, 1993) v the split of maleness-femaleness ends in redeemed humanity. Their root lies in the belief that Christ redeems the entire human nature, male and female, an idea grounded on Gal. 1.28. (Ruether, 1993) vi Behind the androgynous Christologies lies often the idea of an original androgyne that existed, according to which Adam contained both male and female. The splitting of the female from the male side of Adam results in the fall of humanity and the advent of sex and sin. Christ, the new androgynous Adam, helps the redeemed to regain their humanity. In Christ, the male gains a model of androgyny of a person both commanding and nurturing. While the female relates to a mothering person, she does not gain a comparable androgyny. The concept of perichoresis emerges at the time between Aristotle and Aquinas. Despite the patriarchal, military structure of social life, a part of mainstream theological anthropology recognized the androgynous anthropology and Christology. According to Cyril of Alexandria, in an anthropocentric but not androcentric text the human being man or woman, yet not just man is an icon of godly ruling on earth: 'θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος.' (Cyril, PG 69.20). vii John Chrysostom sums up the work of Christ in whom 'all things hold together (Colossians 1:15-17) who is everything for all: father, brother, bridegroom, dwelling, clothing, root, friend, head, sister, and mother. Christ was born of a virgin according to the scriptures, as no human being has ever been born. The mother of Christ did not have sexual intercourse with any man. Christ incarnated received a human nature from his mother, but he did not receive a genetic code from a human father. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37378299"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37378299/Ecofeminist_Theologies_Challenge_Domination_%CE%A4%CE%BF_%CE%AC%CF%81%CE%B8%CF%81%CE%BF_%CE%BC%CE%BF%CF%85_Ecofeminist_Theologies_Challenge_Domination_%CE%B4%CE%B7%CE%BC%CE%BF%CF%83%CE%B9%CE%B5%CF%85%CE%BC%CE%AD%CE%BD%CE%BF_%CF%83%CF%84%CE%BF_%CF%80%CE%B5%CF%81%CE%B9%CE%BF%CE%B4%CE%B9%CE%BA%CF%8C_Open_Journal_of_Philosophy"><img alt="Research paper thumbnail of Ecofeminist Theologies Challenge Domination Το άρθρο μου "Ecofeminist Theologies Challenge Domination" δημοσιευμένο στο περιοδικό Open Journal of Philosophy" class="work-thumbnail" src="https://attachments.academia-assets.com/57340772/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37378299/Ecofeminist_Theologies_Challenge_Domination_%CE%A4%CE%BF_%CE%AC%CF%81%CE%B8%CF%81%CE%BF_%CE%BC%CE%BF%CF%85_Ecofeminist_Theologies_Challenge_Domination_%CE%B4%CE%B7%CE%BC%CE%BF%CF%83%CE%B9%CE%B5%CF%85%CE%BC%CE%AD%CE%BD%CE%BF_%CF%83%CF%84%CE%BF_%CF%80%CE%B5%CF%81%CE%B9%CE%BF%CE%B4%CE%B9%CE%BA%CF%8C_Open_Journal_of_Philosophy">Ecofeminist Theologies Challenge Domination Το άρθρο μου "Ecofeminist Theologies Challenge Domination" δημοσιευμένο στο περιοδικό Open Journal of Philosophy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Because power and control offer a sense of superiority to the ruler, both women and nature are do...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1) A radical exclusion, making the " other " known as both inferior and separate. 2) Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3) Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4) Incorporation means to identify the other in relation to man as central. 5) Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Ecofeminist Theology seeks a theology beyond dualisms. 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a2b663cb6c94bd28c7b6ef2494403e7f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57340772,"asset_id":37378299,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57340772/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37378299"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37378299"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37378299; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37378299]").text(description); $(".js-view-count[data-work-id=37378299]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37378299; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37378299']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37378299, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a2b663cb6c94bd28c7b6ef2494403e7f" } } $('.js-work-strip[data-work-id=37378299]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37378299,"title":"Ecofeminist Theologies Challenge Domination Το άρθρο μου \"Ecofeminist Theologies Challenge Domination\" δημοσιευμένο στο περιοδικό Open Journal of Philosophy","translated_title":"","metadata":{"abstract":"Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1) A radical exclusion, making the \" other \" known as both inferior and separate. 2) Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3) Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4) Incorporation means to identify the other in relation to man as central. 5) Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Ecofeminist Theology seeks a theology beyond dualisms. 1"},"translated_abstract":"Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1) A radical exclusion, making the \" other \" known as both inferior and separate. 2) Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3) Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4) Incorporation means to identify the other in relation to man as central. 5) Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36448452"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36448452/Feminist_and_Ecofeminist_Christology1"><img alt="Research paper thumbnail of Feminist and Ecofeminist Christology1" class="work-thumbnail" src="https://attachments.academia-assets.com/56363322/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36448452/Feminist_and_Ecofeminist_Christology1">Feminist and Ecofeminist Christology1</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek an Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. 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A person thinks with his/her mind, body, feelings, ideas, intentions, decisions linked with the bodily organs. The primacy of soul is alien to such an understanding; soul and body exist as a whole being. 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Σεπτέμβριος 2019 της Μαριάνθης Λ. Κοκτσίδου, Φιλολόγου<br />Η Ιωάννα Σαχινίδου εκπόνησε διδακτορική διατριβή στο Πανεπιστήμιο Ουαλίας Trinity Saint David. Πρόσφατα,  μεταφρασμένη στην ελληνική γλώσσα από την ίδια τη  συγγραφέα, κυκλοφόρησε από τις εκδόσεις «Μαΐστρος» με τίτλο ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ- Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="024d8cfe38fd3ac5c84504292a6f959d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60931266,"asset_id":40648811,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60931266/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40648811"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40648811"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40648811; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40648811]").text(description); $(".js-view-count[data-work-id=40648811]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40648811; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40648811']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40648811, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "024d8cfe38fd3ac5c84504292a6f959d" } } $('.js-work-strip[data-work-id=40648811]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40648811,"title":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ.docxΦΩΝΗ","translated_title":"","metadata":{"abstract":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ -\nΗ ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ, \nτης ΙΩΑΝΝΑΣ ΣΑΧΙΝΙΔΟΥ\nΒιβλιοκρισία στο περιοδικό «ΦΩΝΗ του ΕΥΑΓΓΕΛΙΟΥ τ. Σεπτέμβριος 2019 της Μαριάνθης Λ. Κοκτσίδου, Φιλολόγου\nΗ Ιωάννα Σαχινίδου εκπόνησε διδακτορική διατριβή στο Πανεπιστήμιο Ουαλίας Trinity Saint David. Πρόσφατα, μεταφρασμένη στην ελληνική γλώσσα από την ίδια τη συγγραφέα, κυκλοφόρησε από τις εκδόσεις «Μαΐστρος» με τίτλο ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ- Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ. \n"},"translated_abstract":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ -\nΗ ΧΡΙΣΤΟΛΟΓΙΚΗ ΠΕΡΙΧΩΡΗΣΗ ΣΤΟ ΠΛΑΙΣΙΟ ΤΗΣ ΣΥΓΧΡΟΝΗΣ ΟΙΚΟΛΟΓΙΚΗΣ ΚΡΙΣΗΣ, \nτης ΙΩΑΝΝΑΣ ΣΑΧΙΝΙΔΟΥ\nΒιβλιοκρισία στο περιοδικό «ΦΩΝΗ του ΕΥΑΓΓΕΛΙΟΥ τ. Σεπτέμβριος 2019 της Μαριάνθης Λ. Κοκτσίδου, Φιλολόγου\nΗ Ιωάννα Σαχινίδου εκπόνησε διδακτορική διατριβή στο Πανεπιστήμιο Ουαλίας Trinity Saint David. 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Παντελεήμων Παπαγεωργίου' είναι η εισήγησή του στην παρουσίαση της αγγλικής πρωτότυπης έκδοσης της διατριβής<br />ΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ. <br />Με αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία τον Οκτώβριο του 2016 για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. Ιωάννας Σαχινίδου. <br />OI EKKΛHΣIOΛOΓIKEΣ ΣΥΝΕΠΕΙΕΣ ΤΗΣ ΟΙΚΟ-ΘΕΟΛΟΓΙΑΣ</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bfa50f64285ec8c0ab329f4a0d1f81c1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60578202,"asset_id":40334417,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60578202/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40334417"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40334417"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40334417; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40334417]").text(description); $(".js-view-count[data-work-id=40334417]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40334417; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40334417']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40334417, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bfa50f64285ec8c0ab329f4a0d1f81c1" } } $('.js-work-strip[data-work-id=40334417]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40334417,"title":"Πέτρος Βασιλειάδης Ομότιμος Καθηγητής Θεολογικής Σχολής ΑΠΘ","translated_title":"","metadata":{"abstract":"ΠΡΟΛΟΓΟΣ ΤΗΣ ΠΡΟΣΦΑΤΗΣ ΕΛΛΗΝΙΚΗΣ ΕΚΔ0ΣΗΣ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΗΣ ΙΩΑΝΝΑ;Σ ΣΑΧΙΝΙΔΟΥ Ο πρόλογος του ομότιμου καθηγητή της Θεολογικής Σχολής ΑΠΘ Πέτρου Βασιλειάδη \"Κέντρο Μητρ. Παντελεήμων Παπαγεωργίου' είναι η εισήγησή του στην παρουσίαση της αγγλικής πρωτότυπης έκδοσης της διατριβής\nΙΔΟΥ ΔΗ ΤΙ ΚΑΛΟΝ Η ΤΙ ΤΕΡΠΝΟΝ ΑΛΛ ΕΙ ΤΟ ΚΑΤΟΙΚΕΙΝ ΑΔΕΛΦΟΥΣ (ΚΑΙ ΑΔΕΛΦΕΣ) ΕΠΙ ΤΟ ΑΥΤΌ. \nΜε αυτό το ψαλμικό χωρίο άρχισε την παρέμβασή του ο Πρόεδρος του CEMES Ομότιμος Καθηγητής της Θεολογικής Σχολής του Α.Π.Θ. κ. Πέτρος Βασιλειάδης, στην εκδήλωση που έλαβε χώρα στην Α’ Ελληνική Ευαγγελική Εκκλησία τον Οκτώβριο του 2016 για την παρουσίαση της διδακτορικής διατριβής της Δρ. κ. Ιωάννας Σαχινίδου. \nOI EKKΛHΣIOΛOΓIKEΣ ΣΥΝΕΠΕΙΕΣ ΤΗΣ ΟΙΚΟ-ΘΕΟΛΟΓΙΑΣ\n","publication_name":"ΕΛΠΙΔΑ ΓΙΑ ΤΟΝ ΠΛΑΝΗΤΗ"},"translated_abstract":"ΠΡΟΛΟΓΟΣ ΤΗΣ ΠΡΟΣΦΑΤΗΣ ΕΛΛΗΝΙΚΗΣ ΕΚΔ0ΣΗΣ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΗΣ ΙΩΑΝΝΑ;Σ ΣΑΧΙΝΙΔΟΥ Ο πρόλογος του ομότιμου καθηγητή της Θεολογικής Σχολής ΑΠΘ Πέτρου Βασιλειάδη \"Κέντρο Μητρ. 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Μαΐου του περιοδικού "Φωνή του Ευαγγελίου" Ας αγωνιστούμε ενάντια στον πολι...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Θα δημοσιευτεί στο τ. Μαΐου του περιοδικού "Φωνή του Ευαγγελίου"<br />Ας αγωνιστούμε ενάντια στον πολιτισμό απληστίας και υπερκατανάλωσης που δημιούργησε απαιτήσεις για κάθε είδος προϊόντος που εμφανίζεται στην αγορά. 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Paul perceived the desire, the need, and the hope of the Athenians to know the true God, as he was seeing their sacred places and among them an altar dedicated to the unknown God, whom they worshipped though they were ignorant of him.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b1925735adb0259b6f032d64232cfc4d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59156597,"asset_id":39043175,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59156597/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39043175"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39043175"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39043175; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39043175]").text(description); $(".js-view-count[data-work-id=39043175]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39043175; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39043175']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39043175, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b1925735adb0259b6f032d64232cfc4d" } } $('.js-work-strip[data-work-id=39043175]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39043175,"title":"Apostle Paul in Athens","translated_title":"","metadata":{"abstract":"The need for the news of the Gospel of Christ springs from the needs of a human being, of a group, of a community, of a region or of a city. 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Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bea31846d68b87185c64cab36ef4560" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58701529,"asset_id":38624308,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58701529/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38624308"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38624308"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38624308; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38624308]").text(description); $(".js-view-count[data-work-id=38624308]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38624308; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38624308']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38624308, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7bea31846d68b87185c64cab36ef4560" } } $('.js-work-strip[data-work-id=38624308]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38624308,"title":"Ο Ευαγγελισμός της Θεοτόκου","translated_title":"","metadata":{"volume":"Μάρτιος","abstract":"Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια, χωρίς παρουσία ανδρών. Εκείνη δε ζητά από τον άγγελο χρόνο πριν απαντήσει ώστε να συζητήσει με δικούς της τα νέα του αγγέλου. Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων. ","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"ΦΩΝΗ του Ευαγγελίου"},"translated_abstract":"Ο άγγελος σπάει τα θρησκευτικά δεδομένα της εποχής και μοιράζεται τα νέα για τη Μαρία με την ίδια, χωρίς παρουσία ανδρών. Εκείνη δε ζητά από τον άγγελο χρόνο πριν απαντήσει ώστε να συζητήσει με δικούς της τα νέα του αγγέλου. Απαντά στον άγγελο αυθόρμητα, και άμεσα. Απάντησε στο κάλεσμα του Θεού με πίστη χωρίς μεσολάβηση άλλων. 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The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. I addressed the eco-social problem as a split within our own being of body/mind/soul. The inferiority of women is linked to that of body when compared to soul, and to that of nature as being an object while humans are subjects.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7608ac6582a5c657e00856d3b2bc381c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58496645,"asset_id":38435592,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58496645/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38435592"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38435592"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38435592; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38435592]").text(description); $(".js-view-count[data-work-id=38435592]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38435592; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38435592']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38435592, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7608ac6582a5c657e00856d3b2bc381c" } } $('.js-work-strip[data-work-id=38435592]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38435592,"title":"1842-4178-1- Dissolving the Dualism between Rational-Irrational Beings","translated_title":"","metadata":{"abstract":"Abstract\n Christological perichoresis (Note 1) becomes in my view, the revelation of trinitarian perichoresis for the whole of creation. The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. I addressed the eco-social problem as a split within our own being of body/mind/soul. The inferiority of women is linked to that of body when compared to soul, and to that of nature as being an object while humans are subjects.\n","publication_name":" Journal of Research in Philosophy and History"},"translated_abstract":"Abstract\n Christological perichoresis (Note 1) becomes in my view, the revelation of trinitarian perichoresis for the whole of creation. The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38045443"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38045443/International_Journal_of_Humanities_Social_Sciences_and_Education_docx"><img alt="Research paper thumbnail of International Journal of Humanities Social Sciences and Education.docx" class="work-thumbnail" src="https://attachments.academia-assets.com/58069859/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38045443/International_Journal_of_Humanities_Social_Sciences_and_Education_docx">International Journal of Humanities Social Sciences and Education.docx</a></div><div class="wp-workCard_item"><span>Challenging Dualisms</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Domination is rooted in a common ideology based on the control of reason over nature, and on the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Domination is rooted in a common ideology based on the control of reason over nature, and on the separation of the spiritual world from the material world based on the separation of our beings into soul and body. In analyzing domination, all forms share certain features: 1. A radical exclusion, making the 'other' known as both inferior and separate. For instance, women possess an inferior nature, and nature is ontologically other. 2. Homogenization, differences and diversity within the otherness is disregarded and domination appears as natural. 3. Women and nature act as backgrounds to the main, masculine activities, and slaves exist as background to the dominant group. 4. In addition, incorporation means to identify the other in relation to the man as central, and 5. Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Domination is rooted in a common ideology based on the control.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b64aa3d4e85613d02ad772e7f080e43" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58069859,"asset_id":38045443,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58069859/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38045443"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38045443"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38045443; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38045443]").text(description); $(".js-view-count[data-work-id=38045443]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38045443; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38045443']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38045443, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b64aa3d4e85613d02ad772e7f080e43" } } $('.js-work-strip[data-work-id=38045443]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38045443,"title":"International Journal of Humanities Social Sciences and Education.docx","translated_title":"","metadata":{"abstract":"Domination is rooted in a common ideology based on the control of reason over nature, and on the separation of the spiritual world from the material world based on the separation of our beings into soul and body. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37378528"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018"><img alt="Research paper thumbnail of Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018" class="work-thumbnail" src="https://attachments.academia-assets.com/57340959/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018">Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge. 1. Feminist Christology 'Can a male saviour save women?' (Ruether, 1993) ii Classical Christology brings together two ideas: that of a messianic king of a time of redemption and that of divine wisdom that grounds the cosmos uniting the human and the divine. The patriarchalization of those issues happens by repression in both Judaism and Christianity of the female symbol. Christianity changed, within the messianic renewal movement of first century Judaism into the new religion of the Roman Empire. Women could not represent Christ, the leader of the existing social hierarchy who appeared as male God whom only a man can represent. In Aristotelian biology (Aristotle, 1993, 1994)) iii procreative power was known as only male-capacity; the female was the 'passive recipient-incubator' of the male seed that had generative power. (Ruether, 1993) iv In medieval scholasticism this Christology is argued both on symbolic and biological contexts. The male, thought to be the generic sex of the human species, represents the fullness of human nature; woman is defective both physically and morally. The incarnation of Logos (Word) into a male was thought to be an ontological necessity. Only the male can represent Christ, and his own representatives must be males. A Christology that identifies the maleness of the historical Christ and of the divine Logos, with normative humanity excludes women to represent Christ, and sees them as second-class citizens in both creation and redemption. Υet Christianity offers alternative Christologies. For androgynous Christologies (Ruether, 1993) v the split of maleness-femaleness ends in redeemed humanity. Their root lies in the belief that Christ redeems the entire human nature, male and female, an idea grounded on Gal. 1.28. (Ruether, 1993) vi Behind the androgynous Christologies lies often the idea of an original androgyne that existed, according to which Adam contained both male and female. The splitting of the female from the male side of Adam results in the fall of humanity and the advent of sex and sin. Christ, the new androgynous Adam, helps the redeemed to regain their humanity. In Christ, the male gains a model of androgyny of a person both commanding and nurturing. While the female relates to a mothering person, she does not gain a comparable androgyny. The concept of perichoresis emerges at the time between Aristotle and Aquinas. Despite the patriarchal, military structure of social life, a part of mainstream theological anthropology recognized the androgynous anthropology and Christology. According to Cyril of Alexandria, in an anthropocentric but not androcentric text the human being man or woman, yet not just man is an icon of godly ruling on earth: 'θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος.' (Cyril, PG 69.20). vii John Chrysostom sums up the work of Christ in whom 'all things hold together (Colossians 1:15-17) who is everything for all: father, brother, bridegroom, dwelling, clothing, root, friend, head, sister, and mother. Christ was born of a virgin according to the scriptures, as no human being has ever been born. The mother of Christ did not have sexual intercourse with any man. Christ incarnated received a human nature from his mother, but he did not receive a genetic code from a human father. Then humanly speaking Christ could be seen as not a complete human being,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dd70eeb1eff400a6958f724c80a3efb6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57340959,"asset_id":37378528,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57340959/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37378528"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37378528"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37378528; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37378528]").text(description); $(".js-view-count[data-work-id=37378528]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37378528; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37378528']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37378528, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "dd70eeb1eff400a6958f724c80a3efb6" } } $('.js-work-strip[data-work-id=37378528]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37378528,"title":"Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018","translated_title":"","metadata":{"abstract":"The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37378299"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37378299/Ecofeminist_Theologies_Challenge_Domination_%CE%A4%CE%BF_%CE%AC%CF%81%CE%B8%CF%81%CE%BF_%CE%BC%CE%BF%CF%85_Ecofeminist_Theologies_Challenge_Domination_%CE%B4%CE%B7%CE%BC%CE%BF%CF%83%CE%B9%CE%B5%CF%85%CE%BC%CE%AD%CE%BD%CE%BF_%CF%83%CF%84%CE%BF_%CF%80%CE%B5%CF%81%CE%B9%CE%BF%CE%B4%CE%B9%CE%BA%CF%8C_Open_Journal_of_Philosophy"><img alt="Research paper thumbnail of Ecofeminist Theologies Challenge Domination Το άρθρο μου "Ecofeminist Theologies Challenge Domination" δημοσιευμένο στο περιοδικό Open Journal of Philosophy" class="work-thumbnail" src="https://attachments.academia-assets.com/57340772/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37378299/Ecofeminist_Theologies_Challenge_Domination_%CE%A4%CE%BF_%CE%AC%CF%81%CE%B8%CF%81%CE%BF_%CE%BC%CE%BF%CF%85_Ecofeminist_Theologies_Challenge_Domination_%CE%B4%CE%B7%CE%BC%CE%BF%CF%83%CE%B9%CE%B5%CF%85%CE%BC%CE%AD%CE%BD%CE%BF_%CF%83%CF%84%CE%BF_%CF%80%CE%B5%CF%81%CE%B9%CE%BF%CE%B4%CE%B9%CE%BA%CF%8C_Open_Journal_of_Philosophy">Ecofeminist Theologies Challenge Domination Το άρθρο μου "Ecofeminist Theologies Challenge Domination" δημοσιευμένο στο περιοδικό Open Journal of Philosophy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Because power and control offer a sense of superiority to the ruler, both women and nature are do...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. In analyzing domination and its various forms, all share certain features: 1) A radical exclusion, making the " other " known as both inferior and separate. 2) Homogenization differences and diversity within the otherness is disregarded and domination appears as natural. 3) Women and nature act as backgrounds to the main, masculine activities; slaves exist as background to the dominant group. 4) Incorporation means to identify the other in relation to man as central. 5) Instrumentalism means that social worth is derived instrumentally according to the desires of the ruler. This substructure provides an analytical tool. Ecofeminist Theology seeks a theology beyond dualisms. 1</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a2b663cb6c94bd28c7b6ef2494403e7f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57340772,"asset_id":37378299,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57340772/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37378299"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37378299"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37378299; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37378299]").text(description); $(".js-view-count[data-work-id=37378299]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37378299; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37378299']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37378299, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a2b663cb6c94bd28c7b6ef2494403e7f" } } $('.js-work-strip[data-work-id=37378299]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37378299,"title":"Ecofeminist Theologies Challenge Domination Το άρθρο μου \"Ecofeminist Theologies Challenge Domination\" δημοσιευμένο στο περιοδικό Open Journal of Philosophy","translated_title":"","metadata":{"abstract":"Because power and control offer a sense of superiority to the ruler, both women and nature are dominated. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36448452"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36448452/Feminist_and_Ecofeminist_Christology1"><img alt="Research paper thumbnail of Feminist and Ecofeminist Christology1" class="work-thumbnail" src="https://attachments.academia-assets.com/56363322/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36448452/Feminist_and_Ecofeminist_Christology1">Feminist and Ecofeminist Christology1</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek an Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. 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It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek an Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge."},"translated_abstract":"The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. 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Αναλύοντας την έννοια της κυρ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Η δύναμη και η εξουσία προσφέρουν αίσθηση υπεροχής στον εξουσιαστή. Αναλύοντας την έννοια της κυριαρχίας και των διάφορων μορφών της, παρατηρούμε ότι: Η κοινωνική αξία αντλείται ανάλογα με τη χρησιμότητα και τις επιθυμίες του εξουσιαστή. Αυτή η υποδομή παρέχει ένα εργαλείο ανάλυσης της έννοιας «κυριαρχία».</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0571058c687cc647d32d9aaf2d1d1ee4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38200683,"asset_id":14089086,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38200683/download_file?st=MTczMjc4MTE4NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14089086"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14089086"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14089086; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14089086]").text(description); $(".js-view-count[data-work-id=14089086]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14089086; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14089086']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14089086, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0571058c687cc647d32d9aaf2d1d1ee4" } } $('.js-work-strip[data-work-id=14089086]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14089086,"title":"Διακρίσεις-Δυισμοί μεταξύ Ανθρώπων και Ανθρώπινων Ομάδων Σχέσεις εξουσίας και Υποτέλειας","translated_title":"","metadata":{"abstract":"Η δύναμη και η εξουσία προσφέρουν αίσθηση υπεροχής στον εξουσιαστή. Αναλύοντας την έννοια της κυριαρχίας και των διάφορων μορφών της, παρατηρούμε ότι: Η κοινωνική αξία αντλείται ανάλογα με τη χρησιμότητα και τις επιθυμίες του εξουσιαστή. Αυτή η υποδομή παρέχει ένα εργαλείο ανάλυσης της έννοιας «κυριαρχία». "},"translated_abstract":"Η δύναμη και η εξουσία προσφέρουν αίσθηση υπεροχής στον εξουσιαστή. Αναλύοντας την έννοια της κυριαρχίας και των διάφορων μορφών της, παρατηρούμε ότι: Η κοινωνική αξία αντλείται ανάλογα με τη χρησιμότητα και τις επιθυμίες του εξουσιαστή. Αυτή η υποδομή παρέχει ένα εργαλείο ανάλυσης της έννοιας «κυριαρχία». 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Δεν υπάρχει σύμμειξη Δημιουργού και δημιουργίας όπως εξηγεί ο Μέγας Αθανάσιος. Όντας Λόγος ενώ βρίσκεται σε όλη την κτίση βρίσκεται και έξω και πέρα από κάθε τι. 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Ο Χριστιανισμός άλλαξε στη ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Η επικράτηση της πατριαρχίας συνέβη με απώθηση του θηλυκού συμβόλου. Ο Χριστιανισμός άλλαξε στη διάρκεια του μεσσιανικού ανανεωτικού κινήματος του Ιουδαϊμού του πρώτου αιώνα, στη νέα θρησκεία της Ρωμαϊκής Αυτοκρατορίας. Οι γυναίκες δε μπορούσαν να εκπροσωπούν το Χριστό, αρχηγό της υπάρχουσας κοινωνικής ιεραρχίας ο οποίος εμφανίστηκε ως άνδρας Θεός και τον οποίο μόνο άνδρες μπορούσαν να εκπροσωπούν.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="403b611d8684bdf827e1e6261636c66f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61517806,"asset_id":41305854,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61517806/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41305854"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41305854"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41305854; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41305854]").text(description); $(".js-view-count[data-work-id=41305854]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41305854; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41305854']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41305854, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "403b611d8684bdf827e1e6261636c66f" } } $('.js-work-strip[data-work-id=41305854]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41305854,"title":"Χριστολογίες","translated_title":"","metadata":{"abstract":" Η επικράτηση της πατριαρχίας συνέβη με απώθηση του θηλυκού συμβόλου. 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Η επικράτηση της πατριαρχίας σε αυτά τα θέματα συνέβη με απώθηση του θηλυκού συμβόλου. Ο Χριστιανισμός άλλαξε στη διάρκεια του μεσσιανικού ανανεωτικού κινήματος του Ιουδαϊσμού του πρώτου αιώνα, στη νέα θρησκεία της Ρωμαϊκής Αυτοκρατορίας. Οι γυναίκες δε μπορούσαν να εκπροσωπούν το Χριστό, αρχηγό της υπάρχουσας κοινωνικής ιεραρχίας ο οποίος εμφανίστηκε ως άνδρας Θεός και τον οποίο μόνο άνδρες μπορούσαν να εκπροσωπούν.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4e07fc0a68485bb9daf1aff656f07223" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61514624,"asset_id":41300554,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61514624/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41300554"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41300554"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41300554; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41300554]").text(description); $(".js-view-count[data-work-id=41300554]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41300554; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41300554']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41300554, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4e07fc0a68485bb9daf1aff656f07223" } } $('.js-work-strip[data-work-id=41300554]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41300554,"title":"Χριστολογίες Παραδοσιακές, Φεμινιστικές, Οικοφεμινιστικές","translated_title":"","metadata":{"abstract":"Ο παραδοσιακός Χριστιανισμός συγκεντρώνει δύο ιδέες: αυτή του μεσσία βασιλιά την εποχή της λύτρωσης και εκείνη της θείας σοφίας που στηρίζει τον κόσμο ενώνοντας το θείο και το ανθρώπινο. Η επικράτηση της πατριαρχίας σε αυτά τα θέματα συνέβη με απώθηση του θηλυκού συμβόλου. Ο Χριστιανισμός άλλαξε στη διάρκεια του μεσσιανικού ανανεωτικού κινήματος του Ιουδαϊσμού του πρώτου αιώνα, στη νέα θρησκεία της Ρωμαϊκής Αυτοκρατορίας. Οι γυναίκες δε μπορούσαν να εκπροσωπούν το Χριστό, αρχηγό της υπάρχουσας κοινωνικής ιεραρχίας ο οποίος εμφανίστηκε ως άνδρας Θεός και τον οποίο μόνο άνδρες μπορούσαν να εκπροσωπούν. "},"translated_abstract":"Ο παραδοσιακός Χριστιανισμός συγκεντρώνει δύο ιδέες: αυτή του μεσσία βασιλιά την εποχή της λύτρωσης και εκείνη της θείας σοφίας που στηρίζει τον κόσμο ενώνοντας το θείο και το ανθρώπινο. Η επικράτηση της πατριαρχίας σε αυτά τα θέματα συνέβη με απώθηση του θηλυκού συμβόλου. Ο Χριστιανισμός άλλαξε στη διάρκεια του μεσσιανικού ανανεωτικού κινήματος του Ιουδαϊσμού του πρώτου αιώνα, στη νέα θρησκεία της Ρωμαϊκής Αυτοκρατορίας. Οι γυναίκες δε μπορούσαν να εκπροσωπούν το Χριστό, αρχηγό της υπάρχουσας κοινωνικής ιεραρχίας ο οποίος εμφανίστηκε ως άνδρας Θεός και τον οποίο μόνο άνδρες μπορούσαν να εκπροσωπούν. 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Οδηγεί σε πραγμ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Η φωνή των όντων φανερώνεται με νεύματα, εικόνες, ήχους ως μηνύματα επικοινωνίας. Οδηγεί σε πραγματικότητα ενσωματωμένη στη φύση ως ερμηνευτικό εργαλείο για να σχετιστούμε με αυτήν ως συνδημιουργήματα. 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Ζηζιούλα" class="work-thumbnail" src="https://attachments.academia-assets.com/61240319/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40954296/%CE%A0%CE%91%CE%A1%CE%9F%CE%A5%CE%A3%CE%99%CE%91%CE%A3%CE%97_%CE%92%CE%99%CE%92%CE%9B%CE%99%CE%9F%CE%A5_%CE%97_%CE%9A%CF%84%CE%AF%CF%83%CE%B7_%CF%89%CF%82_%CE%95%CF%85%CF%87%CE%B1%CF%81%CE%B9%CF%83%CF%84%CE%AF%CE%B1_%CF%84%CE%BF%CF%85_%CE%9C%CE%B7%CF%84%CF%81%CE%BF%CF%80%CE%BF%CE%BB%CE%AF%CF%84%CE%BF%CF%85_%CE%A0%CE%B5%CF%81%CE%B3%CE%AC%CE%BC%CE%BF%CF%85_%CE%99%CF%89%CE%AC%CE%BD%CE%BD%CE%BF%CF%85_%CE%94_%CE%96%CE%B7%CE%B6%CE%B9%CE%BF%CF%8D%CE%BB%CE%B1">ΠΑΡΟΥΣΙΑΣΗ ΒΙΒΛΙΟΥ «Η Κτίση ως Ευχαριστία» του Μητροπολίτου Περγάμου Ιωάννου Δ. Ζηζιούλα</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Το πρωτοποριακό βιβλίο του Μητροπολίτη Ζηζιούλα εκδόθηκε το 1992 όταν η χριστιανική θεολογία δειλ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Το πρωτοποριακό βιβλίο του Μητροπολίτη Ζηζιούλα εκδόθηκε το 1992 όταν η χριστιανική θεολογία δειλά, άρχισε να μελετά οικολογικά τις πηγές της.  Περιέχει σε μετάφραση διαλέξεις που δόθηκαν το 1989 στο King’s College και δημοσίευσε το King’s Theological Review τo 1989-’90. Είναι απάντηση στον τεχνολογικό πολιτισμό και στον παγανισμό (15).<br />Η Βιολογία μελετά κάθε ον χωριστά‧ η Οικολογία τις σχέσεις των όντων και την κακή χρήση της γης που απειλεί την αλυσίδα ζωής‧ η Οικοθεολογία ευθύνες των χριστιανών.  Ο  Θεός ζητά λόγο για την κτίση όπου έθεσε τον άνθρωπο «να [την] καλλιεργεί και να [την] προσέχει»  Γεν. 2 (13).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="26da91ebd4994983ae274c74b6c2e6db" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61240319,"asset_id":40954296,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61240319/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40954296"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40954296"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40954296; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40954296]").text(description); $(".js-view-count[data-work-id=40954296]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40954296; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40954296']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40954296, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "26da91ebd4994983ae274c74b6c2e6db" } } $('.js-work-strip[data-work-id=40954296]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40954296,"title":"ΠΑΡΟΥΣΙΑΣΗ ΒΙΒΛΙΟΥ\t«Η Κτίση ως Ευχαριστία» του Μητροπολίτου Περγάμου Ιωάννου Δ. Ζηζιούλα","translated_title":"","metadata":{"abstract":"Το πρωτοποριακό βιβλίο του Μητροπολίτη Ζηζιούλα εκδόθηκε το 1992 όταν η χριστιανική θεολογία δειλά, άρχισε να μελετά οικολογικά τις πηγές της. Περιέχει σε μετάφραση διαλέξεις που δόθηκαν το 1989 στο King’s College και δημοσίευσε το King’s Theological Review τo 1989-’90. Είναι απάντηση στον τεχνολογικό πολιτισμό και στον παγανισμό (15).\nΗ Βιολογία μελετά κάθε ον χωριστά‧ η Οικολογία τις σχέσεις των όντων και την κακή χρήση της γης που απειλεί την αλυσίδα ζωής‧ η Οικοθεολογία ευθύνες των χριστιανών. Ο Θεός ζητά λόγο για την κτίση όπου έθεσε τον άνθρωπο «να [την] καλλιεργεί και να [την] προσέχει» Γεν. 2 (13).\n"},"translated_abstract":"Το πρωτοποριακό βιβλίο του Μητροπολίτη Ζηζιούλα εκδόθηκε το 1992 όταν η χριστιανική θεολογία δειλά, άρχισε να μελετά οικολογικά τις πηγές της. Περιέχει σε μετάφραση διαλέξεις που δόθηκαν το 1989 στο King’s College και δημοσίευσε το King’s Theological Review τo 1989-’90. Είναι απάντηση στον τεχνολογικό πολιτισμό και στον παγανισμό (15).\nΗ Βιολογία μελετά κάθε ον χωριστά‧ η Οικολογία τις σχέσεις των όντων και την κακή χρήση της γης που απειλεί την αλυσίδα ζωής‧ η Οικοθεολογία ευθύνες των χριστιανών. Ο Θεός ζητά λόγο για την κτίση όπου έθεσε τον άνθρωπο «να [την] καλλιεργεί και να [την] προσέχει» Γεν. 2 (13).\n","internal_url":"https://www.academia.edu/40954296/%CE%A0%CE%91%CE%A1%CE%9F%CE%A5%CE%A3%CE%99%CE%91%CE%A3%CE%97_%CE%92%CE%99%CE%92%CE%9B%CE%99%CE%9F%CE%A5_%CE%97_%CE%9A%CF%84%CE%AF%CF%83%CE%B7_%CF%89%CF%82_%CE%95%CF%85%CF%87%CE%B1%CF%81%CE%B9%CF%83%CF%84%CE%AF%CE%B1_%CF%84%CE%BF%CF%85_%CE%9C%CE%B7%CF%84%CF%81%CE%BF%CF%80%CE%BF%CE%BB%CE%AF%CF%84%CE%BF%CF%85_%CE%A0%CE%B5%CF%81%CE%B3%CE%AC%CE%BC%CE%BF%CF%85_%CE%99%CF%89%CE%AC%CE%BD%CE%BD%CE%BF%CF%85_%CE%94_%CE%96%CE%B7%CE%B6%CE%B9%CE%BF%CF%8D%CE%BB%CE%B1","translated_internal_url":"","created_at":"2019-11-16T23:41:04.009-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":2249017,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":61240319,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/61240319/thumbnails/1.jpg","file_name":"Ζηζιούλας20191116-99488-1987dlh.docx","download_url":"https://www.academia.edu/attachments/61240319/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"61240319.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61240319/%CE%96%CE%B7%CE%B6%CE%B9%CE%BF%CF%8D%CE%BB%CE%B1%CF%8220191116-99488-1987dlh.docx?1573976410=\u0026response-content-disposition=attachment%3B+filename%3D61240319.docx\u0026Expires=1732784786\u0026Signature=URWMmAqOCBkD~ywzYB~YRaxKLEWMxcGK66XFkZj-QKfzlYl90VylBCiXhUrZ9VxgaNtQA5Od-9CO1rvq9ZLQiCMAlrN-TwZPzlvtZIL3So2cDmXFgEH-jhhvxN1hhrP6ibSBE7Srkq8r6ApCx4q7dJM-WYXXwM55ArRZ4GdRP1ELCM0MJ4P5OY8h3NvY6JzdeUvrSTqGDpLFYYLnCxTY6DO71-EYvKDeD8EJ8yLcwNA7gxooO6jztHMFAWhT4xcFJ5M7zKL1KDXuK-1iNa0qBW-1lAdLIpHRfR4YttRc~IcyuFoXPxhY2zTIP7P6KkdRci232NhxBkeHj7FluTMIjQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"ΠΑΡΟΥΣΙΑΣΗ_ΒΙΒΛΙΟΥ_Η_Κτίση_ως_Ευχαριστία_του_Μητροπολίτου_Περγάμου_Ιωάννου_Δ_Ζηζιούλα","translated_slug":"","page_count":5,"language":"el","content_type":"Work","owner":{"id":2249017,"first_name":"Ioanna","middle_initials":null,"last_name":"Sahinidou","page_name":"IoannaSahinidou","domain_name":"lamp","created_at":"2012-08-04T14:34:56.536-07:00","display_name":"Ioanna Sahinidou","url":"https://lamp.academia.edu/IoannaSahinidou"},"attachments":[{"id":61240319,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/61240319/thumbnails/1.jpg","file_name":"Ζηζιούλας20191116-99488-1987dlh.docx","download_url":"https://www.academia.edu/attachments/61240319/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"61240319.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61240319/%CE%96%CE%B7%CE%B6%CE%B9%CE%BF%CF%8D%CE%BB%CE%B1%CF%8220191116-99488-1987dlh.docx?1573976410=\u0026response-content-disposition=attachment%3B+filename%3D61240319.docx\u0026Expires=1732784786\u0026Signature=URWMmAqOCBkD~ywzYB~YRaxKLEWMxcGK66XFkZj-QKfzlYl90VylBCiXhUrZ9VxgaNtQA5Od-9CO1rvq9ZLQiCMAlrN-TwZPzlvtZIL3So2cDmXFgEH-jhhvxN1hhrP6ibSBE7Srkq8r6ApCx4q7dJM-WYXXwM55ArRZ4GdRP1ELCM0MJ4P5OY8h3NvY6JzdeUvrSTqGDpLFYYLnCxTY6DO71-EYvKDeD8EJ8yLcwNA7gxooO6jztHMFAWhT4xcFJ5M7zKL1KDXuK-1iNa0qBW-1lAdLIpHRfR4YttRc~IcyuFoXPxhY2zTIP7P6KkdRci232NhxBkeHj7FluTMIjQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2049,"name":"Patristics","url":"https://www.academia.edu/Documents/in/Patristics"},{"id":9846,"name":"Ecology","url":"https://www.academia.edu/Documents/in/Ecology"},{"id":13773,"name":"Ecological Theology","url":"https://www.academia.edu/Documents/in/Ecological_Theology"},{"id":2449219,"name":"Ecological Biblical Theology","url":"https://www.academia.edu/Documents/in/Ecological_Biblical_Theology"}],"urls":[]}, dispatcherData: dispatcherData }); 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Ότι λέμε για τον Θεό, το λέμε με διάφορους τρόπους ζώντας σε διαφορετικές εποχές, διαφορετικά περιβάλλοντα, χρησιμοποιώντας διαφορετικές γλώσσες. Επίσης σε κοσμοθεωρίες. Μια κοσμοθεωρία γίνεται το γενικό πλαίσιο της πίστης μας για τον κόσμο, για τις αξίες με τις οποίες ζούμε, για τη θέση και τον ρόλο μας στον κόσμο, για το τι θεωρείται καλό ή ηθικό.  Η κοσμοθεώρησή μας συνειδητά ή ασυνείδητα γίνεται το κριτήριο για ότι κάνουμε στην καθημερινή ζωή μας. Πολλές φορές απολυτοποιούμε την κοσμοθεωρία μας άκριτα και μπορεί έτσι να αποπροσανατολισθούμε. Τι συνθέτει τον αποφασιστικό παράγοντα για να εκτιμήσουμε ένα τρόπο ανθρώπινης δράσης; Η απάντηση που θα δώσουμε σε αυτό το ερώτημα πηγάζει από την κοσμοθεώρησή μας. Η αναμόρφωση της κοσμοθεωρίας μας, κάτω από το φως της Βίβλου είναι στοιχείο της αναμόρφωσης του εαυτού μας. 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Ότι λέμε για τον Θεό, το λέμε με διάφορους τρόπους ζώντας σε διαφορετικές εποχές, διαφορετικά περιβάλλοντα, χρησιμοποιώντας διαφορετικές γλώσσες. Επίσης σε κοσμοθεωρίες. Μια κοσμοθεωρία γίνεται το γενικό πλαίσιο της πίστης μας για τον κόσμο, για τις αξίες με τις οποίες ζούμε, για τη θέση και τον ρόλο μας στον κόσμο, για το τι θεωρείται καλό ή ηθικό. Η κοσμοθεώρησή μας συνειδητά ή ασυνείδητα γίνεται το κριτήριο για ότι κάνουμε στην καθημερινή ζωή μας. Πολλές φορές απολυτοποιούμε την κοσμοθεωρία μας άκριτα και μπορεί έτσι να αποπροσανατολισθούμε. Τι συνθέτει τον αποφασιστικό παράγοντα για να εκτιμήσουμε ένα τρόπο ανθρώπινης δράσης; Η απάντηση που θα δώσουμε σε αυτό το ερώτημα πηγάζει από την κοσμοθεώρησή μας. Η αναμόρφωση της κοσμοθεωρίας μας, κάτω από το φως της Βίβλου είναι στοιχείο της αναμόρφωσης του εαυτού μας. Η κοσμοθεωρία μας αφορά την καθημερινή εμπειρία μας και ανήκει στη γνώση που είναι θεμελιώδης, πέρα από την επιστήμη και κάθε θεωρία. "},"translated_abstract":"Θα αναφερθώ σε θεολογίες που δεν είναι οι μόνες, τις οποίες θεολόγοι και πιστοί χρησιμοποιούν ως γλώσσες για να μιλούν για το Θεό: Αποφατική, Αναλογική, Μεταφορική, Συναφειακή. Ότι λέμε για τον Θεό, το λέμε με διάφορους τρόπους ζώντας σε διαφορετικές εποχές, διαφορετικά περιβάλλοντα, χρησιμοποιώντας διαφορετικές γλώσσες. Επίσης σε κοσμοθεωρίες. Μια κοσμοθεωρία γίνεται το γενικό πλαίσιο της πίστης μας για τον κόσμο, για τις αξίες με τις οποίες ζούμε, για τη θέση και τον ρόλο μας στον κόσμο, για το τι θεωρείται καλό ή ηθικό. Η κοσμοθεώρησή μας συνειδητά ή ασυνείδητα γίνεται το κριτήριο για ότι κάνουμε στην καθημερινή ζωή μας. Πολλές φορές απολυτοποιούμε την κοσμοθεωρία μας άκριτα και μπορεί έτσι να αποπροσανατολισθούμε. Τι συνθέτει τον αποφασιστικό παράγοντα για να εκτιμήσουμε ένα τρόπο ανθρώπινης δράσης; Η απάντηση που θα δώσουμε σε αυτό το ερώτημα πηγάζει από την κοσμοθεώρησή μας. Η αναμόρφωση της κοσμοθεωρίας μας, κάτω από το φως της Βίβλου είναι στοιχείο της αναμόρφωσης του εαυτού μας. Η κοσμοθεωρία μας αφορά την καθημερινή εμπειρία μας και ανήκει στη γνώση που είναι θεμελιώδης, πέρα από την επιστήμη και κάθε θεωρία. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39793990"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39793990/ATHENIAN_WOMEN_IN_ANCIENT_HISTORY_From_an_Ecofeminist_Perspective_Prehistory_Myths"><img alt="Research paper thumbnail of ATHENIAN WOMEN IN ANCIENT HISTORY From an Ecofeminist Perspective Prehistory-Myths" class="work-thumbnail" src="https://attachments.academia-assets.com/59980398/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39793990/ATHENIAN_WOMEN_IN_ANCIENT_HISTORY_From_an_Ecofeminist_Perspective_Prehistory_Myths">ATHENIAN WOMEN IN ANCIENT HISTORY From an Ecofeminist Perspective Prehistory-Myths</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Athena was the Protector goddess of Athens, daughter of Zeus, king of the Olympian gods. Zeus swa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Athena was the Protector goddess of Athens, daughter of Zeus, king of the Olympian gods. Zeus swallowed his wife Mitis, a goddess of wisdom and prudence while pregnant with Athena, trying to minimize her power, not to be inherited by their children. Zeus gave birth to Athena through his head. Athena is depicted wearing a helmet and holding a spear and shield. We can see Athena from a feminist view as the symbol of a woman-warrior working for peace via war. She was wise like her mother, but inherited the ruling mind of her father. Philosopher Anaxagoras extended the works of Mind into a cosmic governing principle, immanent to the entire cosmos. Anaxagoras' 'mind'1 in my view is met in Zeus' ruling mind that Athena inherited from her father; yet, in this way, she was 'ruled' by her father. According to Aristotle, mind and reason rule human desires.2 Mitis lost her freedom existing within her husband as part of him.3 The father of the gods internalized the female nature to an extent. I discern in the Greek myths related to Athena, traces of the idea of domination of the mind over the senses and that men were thought to be superior to women because of their naturally ruling mind. Classic Athenian Democracy: a kind of Μale Αristocracy Both the Athenian achievements and the background to Aristotle's philosophizing, depended on cruel treatment of slaves and on the homemaking of women, who were not considered as citizens.4 According to Anaxagoras, the infinite, self-ruled mind began to evolve from a small beginning; the revolution extended over a larger still.5 This idea gained a political meaning: if Greece might govern the barbarians, one city must be the head of all the others. In that city, one man must be the head of all people.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="df94a56c29142f29460ac663a8d2e77b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59980398,"asset_id":39793990,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59980398/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39793990"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39793990"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39793990; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39793990]").text(description); $(".js-view-count[data-work-id=39793990]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39793990; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39793990']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39793990, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "df94a56c29142f29460ac663a8d2e77b" } } $('.js-work-strip[data-work-id=39793990]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39793990,"title":"ATHENIAN WOMEN IN ANCIENT HISTORY From an Ecofeminist Perspective Prehistory-Myths","translated_title":"","metadata":{"abstract":"Athena was the Protector goddess of Athens, daughter of Zeus, king of the Olympian gods. Zeus swallowed his wife Mitis, a goddess of wisdom and prudence while pregnant with Athena, trying to minimize her power, not to be inherited by their children. Zeus gave birth to Athena through his head. Athena is depicted wearing a helmet and holding a spear and shield. We can see Athena from a feminist view as the symbol of a woman-warrior working for peace via war. She was wise like her mother, but inherited the ruling mind of her father. Philosopher Anaxagoras extended the works of Mind into a cosmic governing principle, immanent to the entire cosmos. Anaxagoras' 'mind'1 in my view is met in Zeus' ruling mind that Athena inherited from her father; yet, in this way, she was 'ruled' by her father. According to Aristotle, mind and reason rule human desires.2 Mitis lost her freedom existing within her husband as part of him.3 The father of the gods internalized the female nature to an extent. I discern in the Greek myths related to Athena, traces of the idea of domination of the mind over the senses and that men were thought to be superior to women because of their naturally ruling mind. Classic Athenian Democracy: a kind of Μale Αristocracy Both the Athenian achievements and the background to Aristotle's philosophizing, depended on cruel treatment of slaves and on the homemaking of women, who were not considered as citizens.4 According to Anaxagoras, the infinite, self-ruled mind began to evolve from a small beginning; the revolution extended over a larger still.5 This idea gained a political meaning: if Greece might govern the barbarians, one city must be the head of all the others. In that city, one man must be the head of all people."},"translated_abstract":"Athena was the Protector goddess of Athens, daughter of Zeus, king of the Olympian gods. Zeus swallowed his wife Mitis, a goddess of wisdom and prudence while pregnant with Athena, trying to minimize her power, not to be inherited by their children. Zeus gave birth to Athena through his head. Athena is depicted wearing a helmet and holding a spear and shield. We can see Athena from a feminist view as the symbol of a woman-warrior working for peace via war. She was wise like her mother, but inherited the ruling mind of her father. Philosopher Anaxagoras extended the works of Mind into a cosmic governing principle, immanent to the entire cosmos. Anaxagoras' 'mind'1 in my view is met in Zeus' ruling mind that Athena inherited from her father; yet, in this way, she was 'ruled' by her father. According to Aristotle, mind and reason rule human desires.2 Mitis lost her freedom existing within her husband as part of him.3 The father of the gods internalized the female nature to an extent. I discern in the Greek myths related to Athena, traces of the idea of domination of the mind over the senses and that men were thought to be superior to women because of their naturally ruling mind. Classic Athenian Democracy: a kind of Μale Αristocracy Both the Athenian achievements and the background to Aristotle's philosophizing, depended on cruel treatment of slaves and on the homemaking of women, who were not considered as citizens.4 According to Anaxagoras, the infinite, self-ruled mind began to evolve from a small beginning; the revolution extended over a larger still.5 This idea gained a political meaning: if Greece might govern the barbarians, one city must be the head of all the others. 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Αφορά στην κυριαρχία που άσκησε ο άνθρωπος στη φύση χρησιμοθηρικά καταστρέφοντας ισορροπίες των οικοσυστημάτων. Περιλαμβάνει όλα τα είδη οικολογικών καταστροφών. Η κυριαρχία που άσκησε ο άνθρωπος στη φύση θεωρείται ότι έχει βάση την ίδια λογική στην οποία βασίζεται η κυριαρχία ανθρώπων προς άλλους ανθρώπους -ελεύθερων προς δούλους, λαών προς άλλους λαούς. Η έννοια υπεροχής οδηγεί σε εξόντωση των «άλλων», γενοκτονίες, εγωιστική κατάχρηση της φύσης.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f4a00b1f352ec7cd434515038030715b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59508783,"asset_id":39366125,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59508783/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39366125"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39366125"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39366125; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39366125]").text(description); $(".js-view-count[data-work-id=39366125]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39366125; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39366125']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39366125, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f4a00b1f352ec7cd434515038030715b" } } $('.js-work-strip[data-work-id=39366125]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39366125,"title":"ΟικοΘΕΟΛΟΓΙΚΑ","translated_title":"","metadata":{"abstract":"Η Οικολογική Θεολογία, νέος κλάδος, μελετά ευθύνες των Χριστιανών για την οικολογική κρίση της εποχής. 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We must focus on the needs of marginalized people and of the land in danger so as to encompass the life of the planet itself; these communities rebuild and sustain broken connections between people and between people and the earth and its beings. They hear stories of discrimination and exploitation so that they can respond with care. The ecotheological problem is one of humanity being in non-perichoretic relationship within itself, God, and the rest of creation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="31487881f9f28aa203975b264b724327" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58894228,"asset_id":38802977,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58894228/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38802977"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38802977"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38802977; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38802977]").text(description); $(".js-view-count[data-work-id=38802977]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38802977; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38802977']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38802977, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "31487881f9f28aa203975b264b724327" } } $('.js-work-strip[data-work-id=38802977]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38802977,"title":"A Perichoretic Worldview Case study: Athens, Athenian Forests","translated_title":"","metadata":{"abstract":"As perichoretic faith communities, we must develop our prophetic inspiration to resist an economic system that keeps a way of life that exploits the earth, human and non human beings. 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We must focus on the needs of marginalized people and of the land in danger so as to encompass the life of the planet itself; these communities rebuild and sustain broken connections between people and between people and the earth and its beings. They hear stories of discrimination and exploitation so that they can respond with care. The ecotheological problem is one of humanity being in non-perichoretic relationship within itself, God, and the rest of creation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1840e11e6d891d9d029c29f8e89e840d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58893825,"asset_id":38802600,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58893825/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38802600"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38802600"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38802600; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38802600]").text(description); $(".js-view-count[data-work-id=38802600]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38802600; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38802600']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38802600, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1840e11e6d891d9d029c29f8e89e840d" } } $('.js-work-strip[data-work-id=38802600]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38802600,"title":"A Perichoretic Worldview Case study: Athens, Athenian Forests","translated_title":"","metadata":{"abstract":"As perichoretic faith communities, we must develop our prophetic inspiration to resist an economic system that keeps a way of life that exploits the earth, human and non human beings. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5230982" id="thesischapters"><div class="js-work-strip profile--work_container" data-work-id="35786991"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35786991/Creation_out_of_nothing_docx"><img alt="Research paper thumbnail of Creation out of nothing docx" class="work-thumbnail" src="https://attachments.academia-assets.com/55663560/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35786991/Creation_out_of_nothing_docx">Creation out of nothing docx</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The act of creationcoulld be The act of creation could be the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The act of creationcoulld be<br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br />The act of creation could be the differentiation of the forms of all things from the undifferentiated unknowable ground of divinity. A nihil that corresponds to a meaningful reality is the latent state of beings prior to differentiation in God’s unrevealed potentiality. The spirit never exists without matter, nor matter without spirit.  ‘The Spirit of God was hovering over the waters’  preparing the water to produce living beings as source of life in creation, as bond of life to promote the fecundity of creation.  It creates ὄντα from οὐκ ὄντα, life from non-life, being from non-being; it cherishes the water to create living beings, human, or non-human.<br />The logic of the unity in the duality of spirit and nature is that of non-dualist spirituality that reunites sameness and difference.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f84bc8367d38f110c31502ae1f5bdb2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55663560,"asset_id":35786991,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55663560/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35786991"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35786991"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35786991; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35786991]").text(description); $(".js-view-count[data-work-id=35786991]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35786991; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35786991']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35786991, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f84bc8367d38f110c31502ae1f5bdb2" } } $('.js-work-strip[data-work-id=35786991]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35786991,"title":"Creation out of nothing docx","translated_title":"","metadata":{"abstract":"The act of creationcoulld be\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nThe act of creation could be the differentiation of the forms of all things from the undifferentiated unknowable ground of divinity. A nihil that corresponds to a meaningful reality is the latent state of beings prior to differentiation in God’s unrevealed potentiality. The spirit never exists without matter, nor matter without spirit. ‘The Spirit of God was hovering over the waters’ preparing the water to produce living beings as source of life in creation, as bond of life to promote the fecundity of creation. It creates ὄντα from οὐκ ὄντα, life from non-life, being from non-being; it cherishes the water to create living beings, human, or non-human.\nThe logic of the unity in the duality of spirit and nature is that of non-dualist spirituality that reunites sameness and difference. \n\n"},"translated_abstract":"The act of creationcoulld be\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nThe act of creation could be the differentiation of the forms of all things from the undifferentiated unknowable ground of divinity. A nihil that corresponds to a meaningful reality is the latent state of beings prior to differentiation in God’s unrevealed potentiality. The spirit never exists without matter, nor matter without spirit. ‘The Spirit of God was hovering over the waters’ preparing the water to produce living beings as source of life in creation, as bond of life to promote the fecundity of creation. It creates ὄντα from οὐκ ὄντα, life from non-life, being from non-being; it cherishes the water to create living beings, human, or non-human.\nThe logic of the unity in the duality of spirit and nature is that of non-dualist spirituality that reunites sameness and difference. \n\n","internal_url":"https://www.academia.edu/35786991/Creation_out_of_nothing_docx","translated_internal_url":"","created_at":"2018-01-29T09:55:36.482-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":2249017,"coauthors_can_edit":true,"document_type":"thesis_chapter","co_author_tags":[],"downloadable_attachments":[{"id":55663560,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/55663560/thumbnails/1.jpg","file_name":"Creation_out_of.docx","download_url":"https://www.academia.edu/attachments/55663560/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Creation_out_of_nothing_docx.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55663560/Creation_out_of.docx?1517248528=\u0026response-content-disposition=attachment%3B+filename%3DCreation_out_of_nothing_docx.docx\u0026Expires=1732784786\u0026Signature=VRGYNRCh7gE9sxfmCmeqf8k~AgiWIszbELxWGB5LwwiYZkEMCmq2RJD6oGTRubfXtbEXKBB0hLKhETizb5qqPelGok4njKPxZE6NeC0ny2fwzOiL49udZMB9tmDejitSaYbE-DuaUNUBAUSGyNAAZhBzApOqM2Y6jBn~zmj0GggR0muHkf3tLChCK~OZUYzIKY02aEcqCXDHK0v~T-IkCUcIIGP9lBoKO4jpTt4je86kPVcShgNSTVsWkqK8ZNaBg0G2NMutP4tC4tXpY0F6iV8cYCpReEi1qQ2id7BmK02FF1ZCAMSkwUA7AfaJelnrvzC6tzUWTBrA-uPkExOToA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Creation_out_of_nothing_docx","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":2249017,"first_name":"Ioanna","middle_initials":null,"last_name":"Sahinidou","page_name":"IoannaSahinidou","domain_name":"lamp","created_at":"2012-08-04T14:34:56.536-07:00","display_name":"Ioanna Sahinidou","url":"https://lamp.academia.edu/IoannaSahinidou"},"attachments":[{"id":55663560,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/55663560/thumbnails/1.jpg","file_name":"Creation_out_of.docx","download_url":"https://www.academia.edu/attachments/55663560/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Creation_out_of_nothing_docx.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55663560/Creation_out_of.docx?1517248528=\u0026response-content-disposition=attachment%3B+filename%3DCreation_out_of_nothing_docx.docx\u0026Expires=1732784786\u0026Signature=VRGYNRCh7gE9sxfmCmeqf8k~AgiWIszbELxWGB5LwwiYZkEMCmq2RJD6oGTRubfXtbEXKBB0hLKhETizb5qqPelGok4njKPxZE6NeC0ny2fwzOiL49udZMB9tmDejitSaYbE-DuaUNUBAUSGyNAAZhBzApOqM2Y6jBn~zmj0GggR0muHkf3tLChCK~OZUYzIKY02aEcqCXDHK0v~T-IkCUcIIGP9lBoKO4jpTt4je86kPVcShgNSTVsWkqK8ZNaBg0G2NMutP4tC4tXpY0F6iV8cYCpReEi1qQ2id7BmK02FF1ZCAMSkwUA7AfaJelnrvzC6tzUWTBrA-uPkExOToA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10946,"name":"Biblical Theology","url":"https://www.academia.edu/Documents/in/Biblical_Theology"},{"id":13773,"name":"Ecological Theology","url":"https://www.academia.edu/Documents/in/Ecological_Theology"},{"id":181626,"name":"Patristic Theology","url":"https://www.academia.edu/Documents/in/Patristic_Theology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25389405"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25389405/Christological_Perichoresis"><img alt="Research paper thumbnail of Christological Perichoresis" class="work-thumbnail" src="https://attachments.academia-assets.com/45704011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25389405/Christological_Perichoresis">Christological Perichoresis</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This theological idea allows me to respond to ecofeminism from a Christian view realizing Christ’...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This theological idea allows me to respond to ecofeminism from a Christian view realizing Christ’s cosmic role in the salvation of the entire cosmos. I made my case for an Christological perichoresis as an evolutionary step further in the direction of ecofeminist theology. Α main contribution of ecofeminist theologies is that they stretch the limits of Christology and salvation toward ecological responsibility and a vision of cosmic salvation. Since Augustine in the west, theology emphasizes human uniqueness focusing the doctrine of redemption on the salvation of the human soul. Τhe anthropocentric conception of salvation led to the exclusion of non-human creation from the vision of redemption realizing only humans as the object of divine cosmic concern.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c65e185be0de9a16da66abfa7ae99cae" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45704011,"asset_id":25389405,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45704011/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25389405"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25389405"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25389405; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25389405]").text(description); $(".js-view-count[data-work-id=25389405]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25389405; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25389405']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25389405, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c65e185be0de9a16da66abfa7ae99cae" } } $('.js-work-strip[data-work-id=25389405]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25389405,"title":"Christological Perichoresis","translated_title":"","metadata":{"abstract":"This theological idea allows me to respond to ecofeminism from a Christian view realizing Christ’s cosmic role in the salvation of the entire cosmos. 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Α main contribution of ecofeminist theologies is that they stretch the limits of Christology and salvation toward ecological responsibility and a vision of cosmic salvation. Since Augustine in the west, theology emphasizes human uniqueness focusing the doctrine of redemption on the salvation of the human soul. Τhe anthropocentric conception of salvation led to the exclusion of non-human creation from the vision of redemption realizing only humans as the object of divine cosmic concern. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5723358" id="conferencepresentations"><div class="js-work-strip profile--work_container" data-work-id="38267491"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38267491/Christ_Oikos_of_the_Cosmos_Panentheism"><img alt="Research paper thumbnail of Christ Oikos of the Cosmos: Panentheism" class="work-thumbnail" src="https://attachments.academia-assets.com/58311707/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38267491/Christ_Oikos_of_the_Cosmos_Panentheism">Christ Oikos of the Cosmos: Panentheism</a></div><div class="wp-workCard_item"><span>Ecumenical Review-World Council of Churches</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Το κείμενο αυτό: Christ Oikos of the Cosmos: Panentheism δημοσιεύτηκε στο περιοδικό του Παγκοσμίο...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Το κείμενο αυτό:<br />Christ Oikos of the Cosmos: Panentheism<br />δημοσιεύτηκε στο περιοδικό του<br />Παγκοσμίου Συμβουλίου Εκκλησιών<br />Ecumenical Review: World Council of Churches<br />στις 30 Ιανουαρίου 2019<br /> Η παρουσίασή του έγινε στην<br />Ορθόδοξη Ακαδημία Κρήτης το 2017<br />στο συνέδριο ECOTHEE<br />Ecological Theology & Enviromental Ethics</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="78187f8beb62dad42843ed54a4458df5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58311707,"asset_id":38267491,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58311707/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38267491"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38267491"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38267491; 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Ιωάννη Υφαντίδη Προέδρου της ΓΣ της ΕΕΕ<br />Καθολικού Αρχιεπισκόπου Αθηνών<br />With gratitude to the supporters of this event:    <br />                  The Church of Greece,  <br />                  The Roman Catholic Church in Greece and the <br />                  The Greek Evangelical Church</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="796ed45edfbfe2da59b5e0f14834a5bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48414097,"asset_id":28099419,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48414097/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28099419"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28099419"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28099419; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28099419]").text(description); $(".js-view-count[data-work-id=28099419]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28099419; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28099419']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 28099419, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "796ed45edfbfe2da59b5e0f14834a5bb" } } $('.js-work-strip[data-work-id=28099419]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28099419,"title":"CONFERENCE OF THE COORDINATORS.docx","translated_title":"","metadata":{"abstract":"ΟΙΚΟΥΜΕΝΙΚΟ ΦΟΡΟΥΜ ΕΥΡΩΠΑΙΩΝ ΧΡΙΣΤΙΑΝΩΝ ΓΥΝΑΙΚΩΝ\nΣυνέδριο Συντονιστριών-Εορτασμός χιλιετίας\nΧΑΙΡΕΤΙΣΜΟΙ:\nΜακαριστού Αρχιεπισκόπου Χριστόδουλου\nΑιδ. Ιωάννη Υφαντίδη Προέδρου της ΓΣ της ΕΕΕ\nΚαθολικού Αρχιεπισκόπου Αθηνών\nWith gratitude to the supporters of this event: \n The Church of Greece, \n The Roman Catholic Church in Greece and the \n The Greek Evangelical Church\n\n"},"translated_abstract":"ΟΙΚΟΥΜΕΝΙΚΟ ΦΟΡΟΥΜ ΕΥΡΩΠΑΙΩΝ ΧΡΙΣΤΙΑΝΩΝ ΓΥΝΑΙΚΩΝ\nΣυνέδριο Συντονιστριών-Εορτασμός χιλιετίας\nΧΑΙΡΕΤΙΣΜΟΙ:\nΜακαριστού Αρχιεπισκόπου Χριστόδουλου\nΑιδ. Ιωάννη Υφαντίδη Προέδρου της ΓΣ της ΕΕΕ\nΚαθολικού Αρχιεπισκόπου Αθηνών\nWith gratitude to the supporters of this event: \n The Church of Greece, \n The Roman Catholic Church in Greece and the \n The Greek Evangelical Church\n\n","internal_url":"https://www.academia.edu/28099419/CONFERENCE_OF_THE_COORDINATORS_docx","translated_internal_url":"","created_at":"2016-08-29T10:17:40.229-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":2249017,"coauthors_can_edit":true,"document_type":"conference_presentation","co_author_tags":[],"downloadable_attachments":[{"id":48414097,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/48414097/thumbnails/1.jpg","file_name":"CONFERENCE_OF_THE_COORDINATORS.docx","download_url":"https://www.academia.edu/attachments/48414097/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"CONFERENCE_OF_THE_COORDINATORS_docx.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48414097/CONFERENCE_OF_THE_COORDINATORS.docx?1472491053=\u0026response-content-disposition=attachment%3B+filename%3DCONFERENCE_OF_THE_COORDINATORS_docx.docx\u0026Expires=1732784786\u0026Signature=CKy7K9nkXxAmLjP3eKvVO99tLN4XPThCQ38F8z0fgb3XoreS81Sp2Azb9D6RVfasbKci-opdxVFwo~9Worru0JZ346CI0c18opBhzTi3aFkun6NbKZURwV995vtQP~JA1D6MvEpCQAfOwQBahdEmFD8JbV4XrNQU~ISYQtF9s0ZnzefCMQ4eIuth7qGw37OdSp2mnvf3kHWHipfBR5ZiG2HA0cK0XaQnUdiuvatTpPf5xWgcYJ6mQyQ0q5CJ0OgLc6NJM7t3Px6oH7U2IHGSWbUFoEethmMe~UDF3BzEDR5L134gZ50l4KzPqMLdhXzE5uMkKzYra5sPydx2KXh7Qg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"CONFERENCE_OF_THE_COORDINATORS_docx","translated_slug":"","page_count":4,"language":"en","content_type":"Work","owner":{"id":2249017,"first_name":"Ioanna","middle_initials":null,"last_name":"Sahinidou","page_name":"IoannaSahinidou","domain_name":"lamp","created_at":"2012-08-04T14:34:56.536-07:00","display_name":"Ioanna Sahinidou","url":"https://lamp.academia.edu/IoannaSahinidou"},"attachments":[{"id":48414097,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/48414097/thumbnails/1.jpg","file_name":"CONFERENCE_OF_THE_COORDINATORS.docx","download_url":"https://www.academia.edu/attachments/48414097/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"CONFERENCE_OF_THE_COORDINATORS_docx.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48414097/CONFERENCE_OF_THE_COORDINATORS.docx?1472491053=\u0026response-content-disposition=attachment%3B+filename%3DCONFERENCE_OF_THE_COORDINATORS_docx.docx\u0026Expires=1732784786\u0026Signature=CKy7K9nkXxAmLjP3eKvVO99tLN4XPThCQ38F8z0fgb3XoreS81Sp2Azb9D6RVfasbKci-opdxVFwo~9Worru0JZ346CI0c18opBhzTi3aFkun6NbKZURwV995vtQP~JA1D6MvEpCQAfOwQBahdEmFD8JbV4XrNQU~ISYQtF9s0ZnzefCMQ4eIuth7qGw37OdSp2mnvf3kHWHipfBR5ZiG2HA0cK0XaQnUdiuvatTpPf5xWgcYJ6mQyQ0q5CJ0OgLc6NJM7t3Px6oH7U2IHGSWbUFoEethmMe~UDF3BzEDR5L134gZ50l4KzPqMLdhXzE5uMkKzYra5sPydx2KXh7Qg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); 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The Athenian, Platonic, androcentric, hierarchical worldview saw women as physically inferior to men. Behind courageous, wise Athena, lies Plato's dualistic philosophy of reason, and the ideology of control. We must make a distinction between a dualistic philosophy and a holistic approach to reality. Ancient goddess Hestia's inextinguishable flame as energy of all life extended to the entire world can be read as symbolizing the interrelatedness of all life.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3772d5306f2fac56388e6d004d28c38e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64287057,"asset_id":43959980,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64287057/download_file?st=MTczMjc4MTE4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43959980"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43959980"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43959980; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43959980]").text(description); $(".js-view-count[data-work-id=43959980]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43959980; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43959980']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43959980, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3772d5306f2fac56388e6d004d28c38e" } } $('.js-work-strip[data-work-id=43959980]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43959980,"title":"Chapter 12 Women in the Ancient Athenian Context: Retrospective Study from an Ecofeminist Perspective","translated_title":"","metadata":{"abstract":"I discern in Greek myths of the goddess Athena traces of the idea of domination of mind over senses, and that men were seen as superior to women because of their naturally ruling mind. 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