Constantine Cavarnos has completed a life devoted to the researchand diffusion of Hellenism, holding this term to include the ancient, medieval orByzantine, and modern period. His extensive production spans Greek philosophy,religion, art, history, literature and language, and has been carried through books,articles, booklets, lectures, and book reviews. His role as founder of the Institute forByzantine and Modern Greek Studies was vital to make the Hellenic cultural traditionknown in an integral and diachronic manner.

Resumen: A menudo en el quehacer filosofico ha predominado la idea de que es una actividad absolutamente desinteresada y que no se profaniza en asuntos mundanos. Sin embargo, existe un legado socratico de una razon en accion etica y antropologica que ha perdurado a traves de las escuelas helenisticas, en donde la actitud y el temple vital va de la mano con el elemento rector intelectual. Esta manera de asumir la filosofia como una indagacion terapeutica puede mirarse en la escuela estoica, y Epicteto, es un representante de la examinacion para un mejoramiento de la vida humana. En su pequeno tratado se nos advierte de los errores cognitivos o de los “adversarios emboscados” que opacan la libertad, la ataraxia o paz personal, la autarquia. Palabras clave: Epicteto, estoicismo, filosofia, sufrimiento, libertad, ataraxia, autarquia, vida humana. IN THE JOURNEY OF THE STOICS Abstract: Often in the philosophical work has dominated the idea that it is an activity absolutely disinterested and not profaniza in worldly affairs. However, there is a legacy Socratic reason and anthropological ethical action that has endured through the Hellenistic schools, where the attitude and temper life goes hand in hand with the intellectual guiding factor. This way of taking the philosophy as a therapeutic inquiry can look in the Stoic school, and Epictetus, is a representative of the examination for improvement of human life. In his little treatise we are warned of cognitive errors or ambush adversaries that obscure freedom, peace ataraxia or personal autarky.

This work presents arguments in order to determine tha Leontiusof Neapolis has written his Life of John the Almsgiver because of the suggestion s theArchbischop of Cyprus but not because of the suggestion of John himself; that theLife of Spyridon has not been written at the request of John but at the request of theArchbischop Arcadius of Cyprus; that this text is prior to 641, but there is no date postquem; that the Life of Symeon the foul has no to be subsequent to Spyridon and John; thatthe Leontius' text of Spyridon is that which van den Ven named Vita II.

In the year 668, Theodore of Tarsus was consecrated by pope Vitalianas archbishop of Canterbury. His election was risky: it was thought Theodore, a Greekman, could inculcate heretic doctrines. The present article intends to, from the researchon Theodore's work, establish the influence on him of non-orthodox teachings, and theway in which these might have influenced the archbishop's intellectual activity.

The article presents the results of historical-philological research of theparenetic work of the Bishop of Ocrida and Byzantine writer Theophylact, dedicated toprince Constantine Ducas. The speech, inserted in the rhetorical-political tradition of PrinceMirrors is an extremely valuable source for the study of Byzantine political theory. The articleplaces historically the author and his work, presents a summary of the speech and offers a fullbibliographic reference.

In one of his hagiographic works, Leontius of Neapolis narratesseveral episodes in the life of John the Almsgiver, patriarch of Alexandria from 610 to617 approximately, who was contemporary of him. Usually, John is the protagonist ofthe narrations, which involve either moralizing anecdotes or the working of miracles.However, in chapter 50, the saint becomes the narrator of a story he has read. In this story,a woman known as Porphyria, who will later change her name to Pelagia, abandons herwork as a prostitute and takes the habit thanks to the intervention of a monk. Our aimis, on the one hand, to examine the affinity of this episode with a passage of the Homily67 of St. John Chrysostom and the narration of Pelagia's conversion. On the other hand,we seek to consider its functionality in this work of Leontius.

In Socratic discussions there always have to be historic abysses whichallude to the character himself and the concrete figure of an Athenian. However, theteaching or praxis received from that discipline shape a legacy which philosophy cannotstop rethinking every now and then or in morally critical moments like the presentones. Here it is attempted to recover parts of that philosophy which from its genesisbelongs to man as such, to what he is and will continue to be his mystery.

The author of the present research divides his work in two parts. Inthe first one, he explains the apparent indifference in St. Augustine's works relatedto the Byzantine empire. Diverse hypotheses are presented: Was Byzantium a still notsignificant empire? Did St. Augustine know Greek? Was he a Rome-trained scholarlyrhetor at ancient Rome's service? In the second part, the author reviews diverse councilswhich took place in the East and St. Augustine's doctrinal presence in the definitionsdictated by those important assemblies.

In this paper I discuss specific aspects of Aristotle's characterizationof metaphor. I argue that the metaphor contributes to the understanding and that theway she does that is closely related to the way it is set in the language as expressive use.To meet the intended purpose central subject passages in Aristotle's philosophy arediscussed, submitted to valuation and extended reflectively.