Comments & modern Greek artists, painters: Whatever benefits the self-interested is propagandised by the naive...

Contemporary philosophy & Greek artists, Greek painters, modern Greek artists


Yannis Stavrou, Greek Marine Landscape, oil on paper

About human nature, society, politics, history...

Panajotis Kondylis
A great social philosopher of our times

Panagiotis Kondylis (Παναγιώτης Κονδύλης, Panajotis Kondylis, Panagiotes Kondyles) (17 August 1943 – 11 July 1998), was a Greek writer, translator and publications manager who principally wrote in German, in addition to translating most of his work into Greek.

He can be placed in the tradition of thought best exemplified by Thucydides, Niccolò Machiavelli and Max Weber. Other thinkers such as Plato, Aristotle, Montaigne, Hobbes, Spinoza, Montesquieu, La Mettrie, Kant, de Sade, Clausewitz, Marx, Nietzsche, Schmitt and Aron were amongst the important points of reference in his thinking, notwithstanding the significant differences he had with some of these writers.

Kondylis claimed to be "scientific" in the sense of writing "descriptively" and "explanatorily" rather than "prescriptively" or "normatively". He called his theoretical outlook "descriptive decisionism" and produced a body of work that referred directly to primary sources in no less than 6 languages (Greek, Latin, German, French, Italian and English).

He had no time for what he considered intellectual fashions and bombastic language used to camouflage logical inconsistencies and lack of first-hand knowledge of primary sources.

His work sought to eliminate artificial academic boundaries between e.g. "philosophy", "anthropology", "economics", "history", "sociology" and "politics" by emphasising the interconnectedness of such disciplines from the point of view of "value-free" i.e. "power-claim"-free and non-normative scientific understanding. (Source, http://en.wikipedia.org/wiki/Panagiotis_Kondylis )

Panajotis Kondylis

Some of his quotes
Source:
http://en.wikipedia.org/wiki/Panagiotis_Kondylis

• "The life of humans is given meaning only by their deeds."
• "Whatever benefits the self-interested is propagandised by the naive."
• "There is no final solution and there is no happiness that is not in danger."
• "Post-modern mash is easily digested but it does not constitute nutritious food."
• "Only intellectuals contend that intellectuals understand the world better than others."
• "The only thing that a world state could guarantee is the conversion of all wars into civil wars."
• "Pluralism is the ideology of satiated felicity – the hungry do not respect the values of the satiated."
• "Everyone has equal rights in delusions, since not everyone has equal ability or courage in attaining knowledge."
• "Whoever contends that History has ended might as well be certain that History awaits them around the next corner."
• "Most people consider it roughly unnatural for other opposing viewpoints to prevail. I, on the contrary, am surprised when someone agrees with me."
• "The key is to think historically – the answers to historical problems are not to be found in a constructed theory, but on the contrary, the answers to theoretical problems are to be found in history."
• "...the garrulous and lachrymose pseudo-humanism that characterises public discourse in the West does not mean any tangible disposition for drastic world-wide redistribution of material prosperity."
• "The proclamation of human rights today is connected with - and in the future it will be connected even more closely - with the once explicit desire that one's dear fellow man should sit in his own country and enjoy his human dignity over there."
• "...ideas, particularly those which have a normative loading, do not constitute a reflection [of reality (as in the case of vulgar Marxism),] but weapons, and their content is defined negatively by the conjectured belief of the enemy on each occasion."
• “[the philosophers'] position is in part tragic and in part comical because they themselves cannot transubstantiate… power into their own social domination and, correspondingly, they dream that masters will one day philosophise rather than philosophers prevail.”
• "Speaking in jest, I confess to friends that, since reading pleases me so much, I should have never made writing my profession, and Ι recollect with envy Lord Henry in The Picture of Dorian Gray, who said that he likes reading so much that it does not give him any motive to write books himself."
• "Humans will be called "humans", precisely like lions are called lions and mice - mice, without any other ethnic, national or ideological differentiation. It might appear to be a paradox, but it is true that a human separated himself from all the other animal species precisely because he was not only a human without any other predicate."
• "If the same Western Powers, which in 1919 rejected Japan's demand and denied safeguarding the equality of races in the Treaty of Versailles, in the year 1998 officially bend over backwards for the sake of the understanding of foreign cultures, that does not definitely constitute the progress of understanding. However, it does constitute a sign of a dramatic about-face in the global correlation of forces."
• "The de-ideologisation and the merging of politics with the economy, in the final analysis, mean that in the hereafter conflicts will be conducted for tangible material goods, without notable ideological mediations. Thus, to be precise, we should characterise the end of ideologies as a partial return to the animal kingdom. If it is attractive and desirable for the farewelling of Utopia to reach up to there, remains a matter of taste."
• "Just as the philosopher [Kant] believed, it is exactly the "mixing" and "merging" of peoples which puts peace in danger. But even if the democratic peoples remained separate like good neighbours, as Kant preferred, again they would not be lacking in war-mongering arguments in the event they are needed. Nobody will deny the principle that "democracies do not wage war against each other" - only that he will add that the opponent is not a "genuine democrat.""
• "In order to avoid hysteria in the face of complete and irrevocable death, eschatological hysteria was legitimised world-theoretically. Whoever learns to live without spoken or unspoken eschatologies and without ethicisms as their substitutes, has to learn to die, completely and irrevocably, with psychic tranquility and drollness. This highest of lessons is learnt in classical ancient times, which ignored the straight line with the propitious end in order to fasten itself to the eternal cycle."
• "...a substantial contribution to knowledge of human affairs requires a total existential commitment, an unwinking observation of specific situations and living people, and a ceaseless refining of observations with implacable contemplation, which does not retreat before any prejudice and does not fear clashing with whomever and whatever. This stance can be called an ethic by someone (it is certainly a form of internal asceticism), but it has no relation with ethics as rules of social behaviour; on the contrary, it can militate head on against such ethics."
• "Of course, the garrulous and lachrymose pseudo-humanism that characterises public discourse in the West does not mean any tangible disposition for drastic world-wide redistribution of material prosperity. On the other hand, the extremely dangerous paradox of the planetary situation means that even “just” solutions such as self-denial without historical precedent would not offer a long-term way out. If the wealth e.g. of 800 million is divided amongst six billion, everyone will simply become a brother in poverty – conversely: if a Chinese, Indian and African were to consume per capita as much raw material and as much energy as a North American, that could entail ecological collapse."
• "The production of a historical theory and theory ignorant of history is deep down an easy matter, and that is why so many, famous and unknown, indulge in it, wanting to believe that the substitution of an arbitrary concept with another arbitrary concept or with a new combination of concepts is a significant contribution to thought. All of that comprises symptoms of a permanent intellectual adolescence. The intellect reaches a maturity when it is in a position to give a specific analysis of a specific situation. Only the clueless will call that narrow-mindedness and empiricism. It is exactly the specific analysis of specific situations which shows the true texture and usefulness of conceptual and methodological tools."

Comments & Greek artists: a paraller cosmos...

Science & Greek artists, Greek painting, modern Greek painters


Yannis Stavrou, Boats - Sailors, oil on canvas

Next to us, inside our bodies, on our bodies, there is a cosmos of microbes - something like a paraller universe...

It is possible, that all the animals (including humans) of our planet might look like a population of microbes to some Extraterrestrial Aliens; a kind of microcosmos located in the organism of a huge macrocosmos which has its own history, big bangs etc...

Welcome to our microcosmos of microbes - for the time being...

The First Volume Of Microbial Encyclopedia
Source: Scientific Blogging, December 29, 2009


Despite the multitudes of microbes that reside on earth, our knowledge of them is quite limited. Of the estimated nonillion (10³⁰) that exist, scientists have or are in the process of decoding 2,000 microbial genomes, which means there is a vast unknown realm awaiting those researchers intent on exploring microorganisms that inhabit this planet.

In hopes of exploring that realm and expanding our understanding of microbes, a team from the the Department of Energy's Joint Genome Institute (DOE JGI) have released the first volume of the Genomic Encyclopedia of Bacteria and Archaea (GEBA), an analysis of the first 56 genomes representing two of the three domains of the tree of life. The encyclopedia is detailed in the December 24 issue of Nature.

The researchers point out that most studies in microbiology have exploited a narrow subset of the evolutionary diversity of bacteria and archaea known to exist, and were selected more for convenience (and because they cause diseases) rather than the opportunity to advance discovery science. From the tree of microbial diversity the genomes from only a few branches have been sequenced. The DOE JGI is now exploring Earth’s microbial “dark matter” with a project to sequence little-studied microbial species that will inform other microbes and complex microbial communities.

“The main driver behind the GEBA project is that while the currently available sequenced genomes cover a wide range of biological and functional diversity, they have not covered a wide enough range of phylogenetic diversity,” said senior author Jonathan Eisen, DOE JGI Phylogenomics Program Head and University of California, Davis Professor. “What distinguishes GEBA is that it is less about the individual genomes and more about building a more balanced catalog of the diversity of genomes present on the planet which in turn should facilitate searches for novel functions and our understanding of the complex processes of the biosphere.”

Eisen says that there are many benefits to be gained from this phylogeny-driven approach. Information flowing from the project will shed light on the diversity of gene families and improve the understanding of how microbes acquire new functions. In addition, the newly sequenced organisms will provide urgently needed anchors for the improved annotation (assessment of biological function) of data emerging from the many ongoing projects that have expanded upon the idea of studying individual microbes by studying entire communities, deciphering specific microbial capabilities from complex environmental samples. A key outcome will be new gene products and enzymes previously unknown to biologists.

Already, several of the characterized microbes from the first GEBA volume are paying dividends. DOE JGI researchers Natalia Ivanova and Athanasios Lykidis discovered a novel set of cellulases—enzymes capable of breaking down plant material into sugars that can be rendered into transportation fuel—in a variety of GEBA organisms.

In partnership with the DOE Joint BioEnergy Institute, researchers synthesized these genes and have begun to characterize them. These enzymes are of particular interest because they should be active in highly acidic environments, which could make them valuable for the liquid pretreatment of biomass feedstocks for biofuels.

“This is only the start,” said Eisen, reinforcing the magnitude of the project beyond the pilot phase. “The known phylogenetic diversity of bacteria and archaea is immense with hundreds of major lineages and probably millions if not hundreds of millions of species. This encyclopedia project is starting at the top – with the major phylogenetic groups – 100 genomes from across the tree. But we have barely scratched the surface of characterizing the diversity on the planet.” Eisen and his colleagues hope to extend GEBA beyond the pilot phase to sequence hundreds, and perhaps even thousands, of genomes from additional unknown microbes.


Citation: Wu, D. et al., 'A phylogeny-driven genomic encyclopaedia of Bacteria and Archaea', Nature 2009, 462, 1056-1060; doi:10.1038/nature08656

Comments & Greek paintings, modern Greek artists: They are tears of unconcealable happiness...

Poerty & Greek paintings, Greek artists, Greek painters


Yannis Stavrou, Winter in Attica, oil on canvas

Let's start our day with poetry...

Maybe the surroundings look better...

With the illusion of an aesthetic melancholy...


Andreas Embirikos

Insight of Morning Hours


Natural inclination
The dove of our heartbeat spreads it around
The tears of rivers flow always
They are tears of unconcealable happiness
They are lakes where snow-white storks lived long ago
No south-westerly settles in the sugar-canes
And even if at a gunshot the clouds lift
And rise into thinner layers
Where the corvettes spread the sails
Down on the earth a shadow searches for its lost body
The weather in the valley which stole it from her
Thickens the mists that hide it
The lake’s treasures are restless, their fur rises
Seaweed and elemental matter stir in the depths
A jellyfish weeps for yesterday’s transparency
Which will return with the first fishing-light
Before winter sets in
Before anyone thinks of lighting the beacon
Under which a blonde woman considers her future
The lighthouse-keeper bends to her lips and kisses them
As mariners kiss their symplegades.

Comments & modern Greek artists: Where Do We Come From? What Are We? Where Are We Going?

Artistic questions & Greek artists, modern Greek painters


Paul Gauguin, Where Do We Come From? What Are We? Where Are We Going? / oil on canvas

The 10 weirdest phenomenons of nature are described by cosmologist Marcus Chown in TELEGRAPH...

However, they have forgotten the weirdest of all: the existence of the particular life in the planet Earth - especially the existence of this greedy, bulimic and psychopathic animal that we call human being...

And the artist's question:
Where Do We Come From? What Are We? Where Are We Going?

From the article:

The 10 weirdest physics facts...
TELEGRAPH, November 12, 2009

...We’ve put together a collection of 10 of the strangest facts we can find, with the kind help of cosmologist and writer Marcus Chown, author of We Need To Talk About Kelvin, and an assortment of Twitter users.

If the Sun were made of bananas, it would be just as hot

The Sun is hot, as the more astute of you will have noticed. It is hot because its enormous weight – about a billion billion billion tons – creates vast gravity, putting its core under colossal pressure. Just as a bicycle pump gets warm when you pump it, the pressure increases the temperature. Enormous pressure leads to enormous temperature.

If, instead of hydrogen, you got a billion billion billion tons of bananas and hung it in space, it would create just as much pressure, and therefore just as high a temperature. So it would make very little difference to the heat whether you made the Sun out of hydrogen, or bananas, or patio furniture.

Edit: this might be a little confusing. The heat caused by the internal pressure would be similar to that of our Sun. However, if it's not made of hydrogen, the fusion reaction that keeps it going wouldn't get under way: so a banana Sun would rapidly cool down from its initial heat rather than burning for billions of years. Thanks to people who pointed this out.

All the matter that makes up the human race could fit in a sugar cube

Atoms are 99.9999999999999 per cent empty space. As Tom Stoppard put it: "Make a fist, and if your fist is as big as the nucleus of an atom, then the atom is as big as St Paul's, and if it happens to be a hydrogen atom, then it has a single electron flitting about like a moth in an empty cathedral, now by the dome, now by the altar."

If you forced all the atoms together, removing the space between them, crushing them down so the all those vast empty cathedrals were compressed into the first-sized nuclei, a single teaspoon or sugar cube of the resulting mass would weigh five billion tons; about ten times the weight of all the humans who are currently alive.

Incidentally, that is exactly what has happened in a neutron star, the super-dense mass left over after a certain kind of supernova.

Events in the future can affect what happened in the past

The weirdness of the quantum world is well documented. The double slit experiment, showing that light behaves as both a wave and a particle, is odd enough – particularly when it is shown that observing it makes it one or the other.

But it gets stranger. According to an experiment proposed by the physicist John Wheeler in 1978 and carried out by researchers in 2007, observing a particle now can change what happened to another one – in the past.

According to the double slit experiment, if you observe which of two slits light passes through, you force it to behave like a particle. If you don’t, and observe where it lands on a screen behind the slits, it behaves like a wave.

But if you wait for it to pass through the slit, and then observe which way it came through, it will retroactively force it to have passed through one or the other. In other words, causality is working backwards: the present is affecting the past.

Of course in the lab this only has an effect over indescribably tiny fractions of a second. But Wheeler suggested that light from distant stars that has bent around a gravitational well in between could be observed in the same way: which could mean that observing something now and changing what happened thousands, or even millions, of years in the past.

Almost all of the Universe is missing

There are probably more than 100 billion galaxies in the cosmos. Each of those galaxies has between 10 million and a trillion stars in it. Our sun, a rather small and feeble star (a “yellow dwarf”, indeed), weighs around a billion billion billion tons, and most are much bigger. There is an awful lot of visible matter in the Universe.

But it only accounts for about two per cent of its mass.

We know there is more, because it has gravity. Despite the huge amount of visible matter, it is nowhere near enough to account for the gravitational pull we can see exerted on other galaxies. The other stuff is called “dark matter”, and there seems to be around six times as much as ordinary matter.

To make matters even more confusing, the rest is something else called “dark energy”, which is needed to explain the apparent expansion of the Universe. Nobody knows what dark matter or dark energy is.

Things can travel faster than light; and light doesn’t always travel very fast

The speed of light in a vacuum is a constant: 300,000km a second. However, light does not always travel through a vacuum. In water, for example, photons travel at around three-quarters that speed.

In nuclear reactors, some particles are forced up to very high speeds, often within a fraction of the speed of light. If they are passing through an insulating medium that slows light down, they can actually travel faster than the light around them.

When this happens, they cause a blue glow, known as “Cherenkov radiation ”, which is (sort of) comparable to a sonic boom but with light. This is why nuclear reactors glow in the dark.

Incidentally, the slowest light has ever been recorded travelling was 17 meters per second – about 38 miles an hour – through rubidium cooled to almost absolute zero, when it forms a strange state of matter called a Bose-Einstein condensate.

Light has also been brought to a complete stop in the same fashion, but since that wasn't moving at all, we didn't feel we could describe that as "the slowest it has been recorded travelling".

There are an infinite number of mes writing this, and an infinite number of yous reading it

According to the current standard model of cosmology, the observable universe – containing all the billions of galaxies and trillions upon trillions of stars mentioned above – is just one of an infinite number of universes existing side-by-side, like soap bubbles in a foam.

Because they are infinite, every possible history must have played out. But more than that, the number of possible histories is finite, because there have been a finite number of events with a finite number of outcomes. The number is huge, but it is finite. So this exact event, where this author writes these words and you read them, must have happened an infinite number of times.

Even more amazingly, we can work out how far away our nearest doppelganger is. It is, to put it mildly, a large distance: 10 to the power of 10 to the power of 28 meters. That number, in case you were wondering, is one followed by 10 billion billion billion zeroes

Black holes aren’t black

They’re very dark, sure, but they aren’t black. They glow, slightly, giving off light across the whole spectrum, including visible light.

This radiation is called “Hawking radiation”, after the former Lucasian Professor of Mathematics at Cambridge University Stephen Hawking, who first proposed its existence. Because they are constantly giving this off, and therefore losing mass, black holes will eventually evaporate altogether if they don’t have another source of mass to sustain them; for example interstellar gas or light.

Smaller black holes are expected to emit radiation faster compared to their mass than larger ones, so if – as some theories predict – the Large Hadron Collider creates minuscule holes through particle collisions, they will evaporate almost immediately. Scientists would then be able to observe their decay through the radiation.

The fundamental description of the universe does not account for a past, present or future

According to the special theory of relativity, there is no such thing as a present, or a future, or a past. Time frames are relative: I have one, you have one, the third planet of Gliese 581 has one. Ours are similar because we are moving at similar speeds.

If we were moving at very different speeds, we would find that one of us aged quicker than the other. Similarly, if one of us was closer than the other to a major gravity well like the Earth, we would age slower than someone who wasn’t.

GPS satellites, of course, are both moving quickly and at significant distances from Earth. So their internal clocks show a different time to the receivers on the ground. A lot of computing power has to go into making your sat-nav work around the theory of special relativity.

A particle here can affect one on the other side of the universe, instantaneously

When an electron meets its antimatter twin, a positron, the two are annihilated in a tiny flash of energy. Two photons fly away from the blast.

Subatomic particles like photons and quarks have a quality known as “spin”. It’s not that they’re really spinning – it’s not clear that would even mean anything at that level – but they behave as if they do. When two are created simultaneously the direction of their spin has to cancel each other out: one doing the opposite of the other.

Due to the unpredictability of quantum behaviour, it is impossible to say in advance which will go “anticlockwise” and the other “clockwise”. More than that, until the spin of one is observed, they are both doing both.

It gets weirder, however. When you do observe one, it will suddenly be going clockwise or anticlockwise. And whichever way it is going, its twin will start spinning the other way, instantly, even if it is on the other side of the universe. This has actually been shown to happen in experiment (albeit on the other side of a laboratory, not a universe).

The faster you move, the heavier you get

If you run really fast, you gain weight. Not permanently, or it would make a mockery of diet and exercise plans, but momentarily, and only a tiny amount.

Light speed is the speed limit of the universe. So if something is travelling close to the speed of light, and you give it a push, it can’t go very much faster. But you’ve given it extra energy, and that energy has to go somewhere.

Where it goes is mass. According to relativity, mass and energy are equivalent. So the more energy you put in, the greater the mass becomes. This is negligible at human speeds – Usain Bolt is not noticeably heavier when running than when still – but once you reach an appreciable fraction of the speed of light, your mass starts to increase rapidly.

Comments & contemporary Greek painting, Greek artists: About the social philosopher P. Kondylis...

Contemporary thought & Greek artists, Greek painters


Yannis Stavrou, Industrial Landscape ΙΙ, oil on canvas

Panajotis Kondylis (1943-1998), a great social philosopher of our times...

Bibliography by Bernd A. Laska

Written Works by Panajotis Kondylis

1970

Burnham, James.: He epanastase ton dieutheton. Athena. [The Managerial Revolution, 1943 - metaphrase kai eisagoge: P. Kondylis]

1971/72

Machiavelli, Niccolò: Erga. Athena. (2 tomoi) [Opere - metaphrase kai eisagoge: P. Kondylis]

1977

Die Entstehung der Dialektik. Eine Analyse der geistigen Entwicklung von Hölderlin, Schelling und Hegel bis 1802. Diss. Univ. Heidelberg (Buchausgabe s.1979)

1979

Die Entstehung der Dialektik. Eine Analyse der geistigen Entwicklung von Hölderlin, Schelling und Hegel bis 1802. Stuttgart: Klett-Cotta. 729 S.

1981

Die Aufklärung im Rahmen des neuzeitlichen Rationalismus. Stuttgart: Klett-Cotta. 725 S. (als dtv-TB 1986; Neuauflage bei Felix Meiner 2002)

1983

Marx, Karl: Diaphora tes demokriteias kai epikureias physikes philosophias. Athena : Gnose. 295 S. [Differenz der demokritischen und epikureischen Naturphilosophie - metaphrase: P. Kondylis]

He kritike tes metaphysikes ste neotere skepse : apo ton opsimo Mesaiona hos to telos tu Diaphotismu. Athena : Gnose. 437 S.

1984

Macht und Entscheidung. Die Herausbildung der Weltbilder und die Wertfrage. Stuttgart: Klett-Cotta. 129 S.

Art. "Reaktion, Restauration". In. Geschichtliche Grundbegriffe. Historisches Lexikon zur politisch-sozialen Sprache in Deutschland. Hg.v. Otto Brunner, Werner Conze, Reinhard Koselleck. Stuttgart: Klett-Cotta. Band 5: S. 179-230

Ho Marx kai he archaia Hellada. Athena: Stigme. 65 S.

1985

He Hellada, he Turkia kai to anatoliko zetema. Athena: Gnose. 555 S. [Aufsatzsammlung]

1986

Konservativismus. Geschichtlicher Gehalt und Untergang. Stuttgart: Klett-Cotta. 553 S.

Die Aufklärung im Rahmen des neuzeitlichen Rationalismus. München: Deutscher Taschenbuch-Verlag (dtv, Band 4450) (Erstauflage bei Klett-Cotta 1981; Neuauflage bei Felix Meiner 2002)

1987

Marx und die griechische Antike. Zwei Studien: I. Marx' Dissertation und der Ausgangspunkt seiner geistigen Entwicklung; II. Die Wandlungen von Marx' Bild des antiken Griechenland. Heidelberg: Manutius. 92 S.

Ho europaïkos diaphotismos. Athena: Themelio [Die Aufklärung im Rahmen des neuzeitlichen Rationalismus]

1988

Theorie des Krieges. Clausewitz - Marx - Engels - Lenin. Stuttgart: Klett-Cotta. 328 S.

Ho neoellenikos diaphotismos. Hoi philosophikes idees. Athena: Themelio

1990

Die neuzeitliche Metaphysikkritik. Stuttgart: Klett-Cotta. 614 S.

Nachwort [zu Teil II: Aufklärung]. In: Karl Vorländer: Geschichte der Philosophie, Bd.3 (Neuzeit bis Kant). Reinbek: Rowohlt 1990, S. 328-345.

1991

Der Niedergang der bürgerlichen Denk- und Lebensformen. Die liberale Moderne und die massendemokratische Postmoderne. Weinheim: VCH-Verlagsgesellschaft. VI+301 S.

[als Hg.] Der Philosoph und die Lust. (Anthologie). Frankfurt: Keip. 197 S. (Einleitung S. 11-34)

He parakme tu astiku politismu: apo te monterna ste metamonterna epoche ki apo ton phileleutherismo ste mazike demokratia. Athena: Themelio. 334 S. [Der Niedergang der bürgerlichen Denk- und Lebensform]

1992

Planetarische Politik nach dem Kalten Krieg. Berlin: Akademie-Verlag [VCH] VIII+139 S. (3 Vorabdrucke in Frankfurter Allgemeine Zeitung, 5.10.91, 12.2.92, 25.4.92)

[als Hg.] Der Philosoph und die Macht (Anthologie). Hamburg: Junius. 259 S. (Einleitung S. 9-36)

Art. "Würde". Abschn. II-VIII. In: Geschichtliche Grundbegriffe (s.o.: 1984). S. 645-677

Wider die universale Ethik. Ist der Einzelne so vernünftig, wie die Kommunikationstheorie es möchte? In: Frankfurter Allgemeine Zeitung, 12.2.1992

Die Rache des Südens. Kommt die Epoche der Verteilungskämpfe? In: Frankfurter Allgemeine Zeitung, 25.4.1992

He hedone, he ischys, he outopia. Athena: Stigme [Einleitungen zu »Der Philosoph und die Lust«(1991) /»Der Philosoph und die Macht«(1992); »Utopie und geschichtliches Handeln« (1993)]

Planetike politike meta ton psychro polemo. Athena: Themelio, 1992. 179 S. [Planetarische Politik nach dem Kalten Krieg]

Lichtenberg, Georg Christoph: Epiloge apo ta »Sudelbücher«, Athena, 1992 [Sudelbücher, Auswahl - metaphrase kai eisagoge: P. Kondylis]

1993

Utopie und geschichtliches Handeln. In: Politische Lageanalyse. Festschrift für Hans-Joachim Arndt zum 70. Geburtstag, hg. v. Volker Beismann und Markus Josef Klein. Bruchsal: San Casciano Verlag. S. 163-175

Der deutsche "Sonderweg" und die deutschen Perspektiven. In: Rainer Zitelmann / Karlheinz Weissmann / Michael Grossheim (Hg.): Westbindung. Chancen und Risiken für Deutschland. Frankfurt/M. und Berlin: Propyläen 1993, S. 21-37
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 161-180]

Pavese, Cesare: Epiloge apo to »Il mestiere di vivere«. Athena, 1993 [Il mestiere di vivere - metaphrase kai eisagoge: P. Kondylis]

1994

Marxismus, Kommunismus und die Geschichte des 20. Jahrhunderts. In: Helmut Fleischer (Hg.): Der Marxismus in seinem Zeitalter. Leipzig: Reclam 1994 (Tb Nr. 1515), S. 14-36.
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 13-38]

"Nur Intellektuelle behaupten, dass Intellektuelle die Welt besser verstehen als alle anderen." Interview von Marin Terpstra mit K. In: Deutsche Zeitschrift für Philosophie, 42,4 (1994), S. 683-694 [vgl. 1995: "Slechts intellectuelen..." und 1998 (griech.)]

("What's right?") Das Planetarische denken. Die Rechte, die Linke und Deutschland. In: Frankfurter Allgemeine Zeitung, 27.4.1994
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 95-101]

Montesquieu. Naturrecht und Gesetz. In: Der Staat 33 (1994), S.351-372

Die Zukunft der Nation. Europa vor den Herausforderungen des planetarischen Zeitalters. In: Frankfurter Allgemeine Zeitung, 26.10.1994
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 103-109]

Was heisst schon westlich? Die Universalisierung der Technik macht noch lange keine Weltkultur. In: Frankfurter Allgemeine Zeitung, 19.11.1994
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 193-201]

Ohne Wahrheitsanspruch keine Toleranz: In: Frankfurter Allgemeine Zeitung, 21.12.1994
[Vgl. erw. Fassung u.d.T. »Universalismus, Relativismus und Toleranz...« (1996)]

Montesquieu, Charles de Sécondat, baron de la Brède et de: To pneuma ton nomon. Athena, 1994 (2 tomoi) [De l'esprit des lois, 1748 - metaphrase: P. Kondylis kai K. Papagiorges. Eisagoge: P. Kondylis]

Chamfort, Nicolas de: Epiloge apo to ergo tou. Athena, 1994 [Œuvres, sélections - metaphrase kai eisagoge: P. Kondylis]

Rivarol, Antoine Comte de: Epiloge apo to ergo tou. Athena, 1994 [Œuvres, sélections - metaphrase kai eisagoge: P. Kondylis]

Schmitt, Carl: Politike Theologia. Athena, 1994 [Politische Theologie. Vier Kapitel zur Lehre von der Souveränität, 1922, 1934 - metaphrase kai epilegomena: P. Kondylis]

1995

"Slechts intellectuelen menen dat intellectuelen de wereld beter begrijpen dan anderen." Tien vragen van Marin Terpstra aan Panajotis Kondylis. In: Uil van Minerva. Tijdschrift voor geschiedenis en Wijsbegeerte van de Cultuur, 11,2 (februari 1995) pp. 99-120 [vgl. 1994: "Nur Intellektuelle..." und 1998 (griech.)]

Wege in die Ratlosigkeit. Die Informationsgesellschaft - Zuwachs an Rationalität? In: Frankfurter Allgemeine Zeitung, 5.7.1995
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 181-185]

Jurisprudenz, Ausnahmezustand und Entscheidung. Grundsätzliche Bemerkungen zu Carl Schmitts "Politische Theologie". In: Der Staat 34 (1995), S. 325-357

Wissenschaft, Macht und Entscheidung. In: Pragmatik. Handbuch pragmatischen Denkens, hg. v. Herbert Stachowiak. Hamburg: Felix Meiner Verlag. S. 81-101

Die verflüchtigte Materie. Träume vom Cyberspace. In: Frankfurter Allgemeine Zeitung, 4.10.1995
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 187-191]

Ausschau nach einer planetarischen Politik. Spiegel, nicht Hebel: Die Vereinten Nationen sind noch keine Vorstufe zum Weltstaat. In: Frankfurter Allgemeine Zeitung, 21.10.1995
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 149-159]

Blühende Geistesgeschäfte. Der nächste Verrat der Intellektuellen kommt bestimmt. In: Frankfurter Allgemeine Zeitung., 28.12.1995.
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 39-43]

1996

Forschungsbericht. In: Wissenschaftskolleg Berlin. Jahrbuch 1994/95. Berlin 1996, S. 70-71 (zum Aufenthalt als "fellow": Oktober 1994 bis Juli 1995)

Sem reivindicação de veracidade não há toleráncia. Na divergéncia, a compreensão de cultura do universalismo e a do particularismo interdependem.
Übersetzung des Artikels in der Frankfurter Allgemeine Zeitung vom 21.12.1994
In: Humboldt (Inter Nationes, Bonn) [portug.]. Revista para o mundo luso-brasileiro Nr. 72, 1996, S. 56f

Sin pretensión de poseer la verdad no hay tolerancia. La universal y la particular concepción de cultura, en su antagonismo, dependen la una de la otra.
Übersetzung des Artikels in der Frankfurter Allgemeine Zeitung vom 21.12.1994
In: Humboldt (Inter Nationes, Bonn) [span.], Jg. 38 (1996), Nr. 117, S. 56f

Montesquieu und der Geist der Gesetze. Berlin: Akademie-Verlag 1996, 105 S.

Ein so schlimmes Spiel. Das Prinzip "Demokratien bekriegen sich nicht". In: Frankfurter Allgemeine Zeitung, 17.4.1996
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 83-87]

Globale Mobilmachung. Konflikt der Kulturen oder Konflikte ohne Kultur? In: Frankfurter Allgemeine Zeitung, 13.7.1996
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 89-94]

Des Westens weisse Weste: "Menschenrechte" - Begriffliche Verwirrung und politische Instrumentalisierung. In: Frankfurter Rundschau, 20.8.1996 (»Forum Humanwissenschaften«)
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 61-67]

Damit die Kannibalen draussen bleiben. Hoffende Resignation: Technik und die Wandlungen der Humanität. In: Frankfurter Allgemeine Zeitung, 4.9.1996
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 213-219]

Europa an der Schwelle des 21. Jahrhunderts. In: TUMULT. Schriften zur Verkehrswissenschaft Nr. 22 (1996), S. 7-21
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 111-135]

Globalisierung, Politik, Verteilung. In: Tages-Anzeiger (Zürich), 29.11.1996
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 69-74]

Universalismus, Relativismus und Toleranz in der westlichen Massendemokratie und in ihrem geistigen Leben. In: Dialektik. Enzyklopädische Zeitschrift für Philosophie und Wissenschaften, 1996,3, S. 11-21.
z.T identisch mit: »Ohne Wahrheitsanspruch keine Toleranz« (s.o.: FAZ, 24.12.1994)
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 45-60]

1997

Der Traum vom Weltstaat. In: Frankfurter Allgemeine Zeitung, 25.1.1997
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 137-147]

Symbolische Waffen in der globalisierten Gesellschaft. Jenseits des Bildungsideals: Westliche Massenkultur im Weltmassstab. In: Frankfurter Allgemeine Zeitung, 10.9.1997
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 203-211]

Melancholie und Polemik. In: Ludger Heidbrink [Hg.]: Entzauberte Zeit. Der melancholische Geist der Moderne. München: Hanser-Verlag. S. 281-299

Die falsche Rechnung. Wachwechsel von Mars zu Hermes. Kann der Handel den Krieg überflüssig machen? In: Frankfurter Allgemeine Zeitung, 5.11.1997, Geisteswissenschaften S. N6
[enthalten in: P.K.: »Das Politische im 20. Jahrhundert« (2001); S. 75-81]

1998

Apo ton 20o ston 21o aiona. Tomes sten planetike politike peri to 2000. Athena: Themelio [Sammlung von Zeitungs- und Zeitschriftenartikeln]

To aorato chronologio tes skepses. Apanteseis se 28 erotemata. Athena: Nephele [3 Interviews: das von Marin Terpstra (1994) sowie 2 weitere, im Original griechische]

postum:

1999

Grundzüge der Sozialontologie. Band 1: Das Politische und der Mensch. Soziale Beziehung, Verstehen, Rationalität. Aus dem Nachlass herausgegeben von Falk Horst.
Berlin: Akademie-Verlag 1999, ix+715 S.

2000

L'élément bourgeois dans la société grecque moderne. Ds.: Krisis (Paris), 23 janvier 2000, pp. 193-217 [franz.]
[Vorwort der griechischen Ausgabe von Kondylis' »Niedergang...« (1991), ins Französische übersetzt von Kostas Mavrakis]

Die Hegelauffassung von Lukács und der marxistische Linkshegelianismus.
In: Deutsche Zeitschrift für Philosophie, Jg. 48, Heft 2 (Feb. 2000), S. 341-350 (geschr. ca. 1975)

2001

Das Politische im 20. Jahrhundert. Von den Utopien zur Globalisierung.
[Artikel 1993-1998]. Heidelberg: Manutius-Verlag 2001, 222 S.
[enthält S. 7-12 das Vorwort zur griechischen Ausgabe (1998), übersetzt von Gaby Wurster]

aus dem Vorwort, Kondylis' letztem Text:
»Wenn das 20. Jahrhundert die kommunistische Utopie entlarvt hat, dann wird das 21. Jahrhundert die Abschaffung des Liberalismus bedeuten. Doch niemand weiss, welche konkreten Ereignisse diese grossen Tendenzen in Hinblick auf das 21. Jahrhundert einleiten werden, das meines Erachtens das erschütterndste und tragischste Zeitalter in der Geschichte der Menschheit werden wird.«

2002

Die Aufklärung im Rahmen des neuzeitlichen Rationalismus. Hamburg: Verlag Felix Meiner. 725 S.
(Nachdruck der Erstauflage 1981)

2003

Zur geistigen Struktur der utopischen Konstruktionen des 16. und 17. Jahrhunderts.
In: Deutsche Zeitschrift f?r Philosophie Jg. 51, Heft 2 (Feb. 2003), S. 299-310.

Written Works about Panajotis Kondylis

Steinvorth, Ulrich --- über "Dialektik" in: Frankfurter Allgemeine Zeitung, 1.4.1980

Jung, Werner --- über "Dialektik" in: Das Argument. Beiheft 1980, S. 20-21

Schirmacher, Wolfgang --- über "Dialektik" in: Philosophischer Literaturanzeiger, 34,3 (1981), S. 297-298

Vietta, Silvio --- über "Die Aufklärung..." in: Frankfurter Allgemeine Zeitung, 13.10.1981

Horstmann, Rolf-Peter --- über "Dialektik" in: Archiv für die Geschichte der Philosophie, 64(1982), S. 335-340

Rumpf, Michael --- über "Die Aufklärung..." in: ZENO. Zeitschrift für Literatur und Sophistik (Heidelberg), 2. Jg., Heft 2, Januar 1982, S. 59-62

Rau, Fritz --- über "Die Aufklärung..." in: Philosophischer Literaturanzeiger, 35 (1982), S. 307-309

Wohler, A. --- über "Die Aufklärung..." in: Kirchenblatt für die reformierte Schweiz, 4. März 1982

Bayertz, Kurt --- über "Die Aufklärung..." in: Archiv für Geschichte der Philosophie, 65 (1983), S. 192-194

Blankenburg, Martin --- über "Die Aufklärung..." in: Das Argument, 25 Jg., Heft 1 (1983), Nr. 137. S. 112-114

Schmidt SJ, J[osef] --- über "Dialektik" in: Theologie und Philosophie, 58 (1983), S. 119-121

Ollig SJ, Hans-Ludwig --- über "Die Aufklärung..." in: Theologie und Philosophie, 58 (1983), S. 439-444

Taylor, Charles --- über "Dialektik" in: The Journal of Modern History, 55 (1983), pp. 100-102

Kantzenbach, F[riedrich W[ilhelm] --- über "Die Aufklärung..." in: Zeitschrift für Religions- und Geistesgeschichte, 36 (1984), S. 263-264

Wirkus, Bernd --- über "Die Aufklärung..." in: Zeitschrift für philosophische Forschung, 38 (1984), S. 329-331

Wuthenow, Ralph-Rainer --- über "Die Aufklärung..." in: Philosophische Rundschau, 31 (1984), S. 203-216

Laska, Bernd A.: Einleitung zu La Mettrie: Der Mensch als Maschine. Nürnberg: LSR-Verlag 1985. S. VII-XXXVI

Laska, Bernd A.: Einleitung zu La Mettrie: Über das Glück. Nürnberg: LSR-Verlag 1985, S. V-XXV

Vahland, Joachim --- über "Macht und Entscheidung" in: Frankfurter Rundschau, 23.7.1985

Schlechtweg, Ralf --- über "Macht und Entscheidung" in: Das Argument Nr. 153 (9/10, 1985), S. 741-742

Straub, Eberhard --- über "Konservativismus" in: Frankfurter Allgemeine Zeitung, 30.9.1986

Laska, Bernd A. : Einleitung zu La Mettrie: Die Kunst, Wollust zu empfinden. Nürnberg: LSR-Verlag 1987, S. XIV

Buve, Jeroen Dominicus Josef: Macht und Sein. Metaphysik als Kritik - oder die Grenzen der [Kondylischen] Skepsis. Diss. Erasmus-Univ. Rotterdam. Leiden/NL 1988, 253 S. (Nachdruck 1991: Cuxhaven, Verlag Junghans)

Münkler, Herfried --- über "Theorie des Krieges" in: Die Zeit, 7.10.1988

Liessmann, Konrad Paul: Der reine und der wirkliche Krieg. Zur Rekonstruktion einer Theorie des Krieges durch Panajotis Kondylis. In: Dialog. Beiträge zur Friedensforschung, Heft 3/1988, S. 27-42

Braeckman, Antoon: Metafysici contra sceptici (Rez. der Diss. Buve 1988). In: De Uil van Minerva, 5,4 (1989), S. 269.

Kraus, Hans-Christof: Konservatismus im Widerstreit. Zur neueren Literatur über seine Geschichte und Theorie. In: Der Staat 28(1989), S. 225-249 (über K.'s "Konservativismus" S. 225-237)

Elsner, Michael --- über "Theorie des Krieges" in: Der Staat 28(1989), S. 282-285

Menke, Christoph --- über "Metaphysikkritik" in: Frankfurter Allgemeine Zeitung, 2.10.1990

Seibt, Gustav --- über "Der Niedergang..." in: Frankfurter Allgemeine Zeitung, 8.10.1991

Lohmann, Hans-Martin --- über "Der Niedergang..." in: Die Zeit, 6.12.1991

Wolzogen, Christoph von: Phänomenologie des Krieges. Zu Panajotis Kondylis' Clausewitz-Studie --- über "Theorie des Krieges". In: Neue Zürcher Zeitung, 15.1.1992, Fernausgabe, S. 35.

Terpstra, Marin: Het oog dat van zichzelf wegkijkt. Kondylis versus Buve. Over de mogelijkheden en grenzen van het descriptief decisionisme. In: Krisis (Amsterdam), Nr. 47, 12e jaargang, no. 2 (1992), pp. 72-93

König, Helmut --- über "Der Niedergang..." in: Politische Vierteljahresschrift, 33,4 (1992), S. 719-720.

Roellecke, Gerd --- über "Der Niedergang..." in: Der Staat, 31(1992), S. 627-630

Mayer, Helmut --- über "Der Philosoph und die Macht" / "Der Philosoph und die Lust" in: Frankfurter Allgemeine Zeitung, 23.11.1992

Walther, Gerrit: Die Parteilichkeit der Objektivität. Die historische Vernunftkritik des Panajotis Kondylis. Ein Überblick über sein Werk aus Anlass seiner Analyse der "Postmoderne". In: Rechtshistorisches Journal (Löwenklau-Gesellschaft), 11 (1992), S. 222-239

Walther, Manfred --- über "Die Aufklärung", "Metaphysikkritik", "Die Lust..." und "Die Macht..." in: Studia Spinozana, 8 (1992), S. 367-382.

Mohler, Armin: Kondylis - der Anti-Fukuyama. Anlässlich seines Buches über die "Planetarische Politik". In: Criticón, Nr. 136, März/April 1993, S. 85-89

Vad, Erich: Untergang einer Utopie (über "Planetarische Politik") In: Europäische Sicherheit, 42,5 (1993), S. 262.

Ollig SJ, Hans-Ludwig: Problematische Gegenwart. Überlegungen zu neueren zeitdiagnostischen Arbeiten. In: Theologie und Philosophie, 68,4 (1993), S. 561-582 (über "Der Niedergang": S. 565-571).

Wenzel, Uwe Justus --- über "Metaphysikkritik", "Macht und Entscheidung", "Der Niedergang...", "Planetarische Politik..." in: Philosophisches Jahrbuch (Görres-Gesellschaft), 101. Jg., 1994, S. 195-198

Mohler, Armin: Kondylis, l'anti-Fukuyama. Ds.: Nouvelle École (Paris) 47, 1995, pp. 119-127
[Mohler (1993), trad. par Jean-Louis Pesteil]

Gottfried, Paul: Liberalism vs. Democracy. In: The Journal of Libertarian Thought, 12,2 (Fall 1996), pp. 233-255 (235-239 über "Der Niedergang...")

Endress, Martin: Politische Öffentlichkeit und Legitimationsprozesse. Zur Soziologie der Demokratie (Sammelrezension). In: Soziologische Revue, 21 (1998), S. 197-210 (über "Montesquieu": S. 206)

Laska, Bernd A.: Panajotis Kondylis -- unfreiwilliger Pate des LSR-Projekts.
Im WWW veröffentlicht am 25. Juli 1998

Hereth, Michael -- über "Montesquieu"
In: Neue Politische Literatur, XLIII. Jg. (1999), Heft 1/99, S. 89-90

Wenzel, Uwe Justus: Unverwüstliches Menschenwesen. Eine Schrift aus dem Nachlass des Panajotis Kondylis. (Rezension von "Sozialontologie I"). In: Neue Zürcher Zeitung, 12.10.1999, S. B17

Kaube, Jürgen: Alte Feindschaft rostet nicht. Für Panajotis Kondylis machen Nachbarschaftskriege die Gesellschaft aus. (Rezension von "Sozialontologie I"). In: Frankfurter Allgemeine Zeitung, 12.10.1999, S. L35

Mayer, Michael: Was Gesellschaft sei. Mit kaltem Blick: "Das Politische und der Mensch" ["Sozialontologie I"]. Das Nachlasswerk des Sozialphilosophen Panajotis Kondylis. In: Berliner Zeitung, 20.11.1999

Gerhardt, Volker: Die Tatsachen des Handelns. Wie unterscheidet sich Gesellschaft von Natur? Über die Sozialphilosophie des Privatgelehrten Panajotis Kondylis (Rezension von "Sozialontologie I"). In: DIE ZEIT, 4.5.2000, S. 62

Krause, Peter D.: Heikle Umstände des Pluralismus. (Rezension von "Sozialontologie I"). In: Die Tagespost. Katholische Zeitung für Politik, Gesellschaft und Kultur, 8.7.2000

Mayer, Michael -- über "Sozialontologie I"
In: Berliner Debatte INITIAL. Zeitschrift für sozialwissenschaftlichen Diskurs, 11,3 (2000), S. 122-124

Plieninger, Jürgen -- über "Sozialontologie I"
In: ekz-Informationsdienst, Nr. 9/00

Krause, Peter D.: Der Denker des ewigen Konkreten. Panajotis Kondylis und seine nachgelassene Sozialontologie.
In: Junge Freiheit. Die Wochenzeitung aus der Hauptstadt (Berlin), 15.9.2000, S. 13
(Etwas überarbeitete, im Endurteil kritischere Fassung der Rezension Krauses vom 8.7.2000)

Dirsch, Felix: Das Politische und der Mensch. Von der Möglichkeit oder Unmöglichkeit einer Ontologie des Sozialen. In: Criticón Nr. 168, (Winter 2000), S. 56-57 -- über "Sozialontologie I" (und Bücher von Eric Voegelin und Max Müller)

Tewes, Christian --- über "Das Politische im 20. Jh."
In: Philosophischer Literaturanzeiger 54,1 (Jan.-Mrz. 2001), S. 30-36

Gerhardt, Volker --- über "Das Politische im 20. Jh."
In: Jahrbuch Politisches Denken, 2001, S. 208-212

Holdt, Matthias --- über "Das Politische im 20. Jh."
In: Das Parlament, 28.9.2001 (Nr. 40)

Tertulian, Nicolas (übersetzt von Hedwig Linden): Leserbrief zu "Die Hegelauffassung von Lukács und der marxistische Linkshegelianismus" (2000)
In: Deutsche Zeitschrift für Philosophie, Jg. 49, 2001, S. 983-985

Krause, Peter D. --- über "Sozialontologie I"
In: Sechzehnte Etappe / Etappe. Zeitschrift für Politik, Kultur und Wissenschaft. Januar 2002, S. 121-131

Baur, Peter: Von Verblendung und Erbötigkeit des "Homunculus Politicus" --- über "Das Politische im 20. Jh."
In: Siebzehnte Etappe / Etappe. Organon für Politik, Kultur und Wissenschaft. Herbst 2003 [Januar 2004], S. 109-113