Δείτε σε απ΄ ευθείας μετάδοση σήμερα στις 13:45 τον αγώνα ανάμεσα στον ΑΟ Αγίας Παρασκευής και τον ΠΑΟΚ για την Women Football League. Ο αγώνας μεταδίδεται διαδικτυακά από τo ΕΡΤSports1 μέσα από το ERTFLIX. www.ertnews.gr

Αυξημένα μέτρα ασφαλείας τίθενται σε ισχύ από τη Δευτέρα 11 Μαΐου στο κτήριο του πρώην Ειρηνοδικείου Αθηνών, σύμφωνα με ανακοίνωση του Πρωτοδικείου. Οι αλλαγές αφορούν τον τρόπο εισόδου του κοινού και των δικηγόρων, με στόχο την αποτροπή περιστατικών που θα μπορούσαν να θέσουν σε κίνδυνο τη σωματική ακεραιότητα πολιτών και δικαστικών υπαλλήλων. Η απόφαση έρχεται μετά το πρόσφατο περιστατικό με τον 89χρονο, ο οποίος εισήλθε στο κτήριο με καραμπίνα τραυματίζοτας δικαστικούς υπαλλήλους. Συγκεκριμένα, ενεργοποιούνται και οι δύο πύλες ασφαλείας: στην οδό Λουκάρεως, όπου θα εισέρχονται όλοι οι πολίτες, με προτεραιότητα στους δικηγόρους, στην οδό Δεγλέρη, η οποία θα χρησιμοποιείται αποκλειστικά από δικηγόρους και δικαστικούς υπαλλήλους. Και οι δύο είσοδοι θα διαθέτουν πύλες ελέγχου και μηχανήματα X‑ray, ενώ θα επανδρώνονται από αστυνομικούς και μέλη της Δικαστικής Αστυνομίας, ώστε να πραγματοποιείται πλήρης έλεγχος όσων εισέρχονται στο κτήριο. Ο προϊστάμενος του Πρωτοδικείου Αθηνών, κ. Χριστόφορος Λινός, υπογραμμίζει ότι τα μέτρα κρίθηκαν αναγκαία για να αποφευχθούν επαναλήψεις περιστατικών που θα μπορούσαν να απειλήσουν την ασφάλεια εργαζομένων και πολιτών. Στην ανακοίνωση του εφέτη Χριστόφορου Λινού αναφέρεται: «Ενημερώνονται οι κ.κ. πληρεξούσιοι Δικηγόροι ότι από την προσεχή Δευτέρα, 11.5.2026, ο τρόπος εισόδου στο χώρο του πρώην Ειρηνοδικείου Αθηνών αλλάζει, καθώς από την ανωτέρω ημερομηνία πρόκειται να ενεργοποιηθούν τόσο το φυλάκιο της οδού Λουκάρεως όσο και το φυλάκιο της οδού Δέγλερη, τα οποία θα επανδρωθούν με την απαραίτητη δύναμη. Αυτό σημαίνει ότι η προσέλευση στο πρώην Ειρηνοδικείο Αθηνών (όπως και η αποχώρηση από εκεί) θα γίνεται για όλους ανεξαιρέτως (Δικαστές, Δικηγόρους, Δικαστικούς Υπαλλήλους και πολίτες) αποκλειστικά μέσω των ανωτέρω φυλακίων, χωρίς να υπάρχει δυνατότητα πρόσβασης από άλλα σημεία εισόδου, τα οποία άμεσα καταργούνται. Επισημαίνεται ότι ειδική μέριμνα έχει ληφθεί για τη διευκόλυνση των Δικηγόρων στην άσκηση των καθηκόντων τους, καθώς το φυλάκιο της οδού Δέγλερη είναι προορισμένο για αποκλειστική χρήση εκείνων και των Δικαστικών Υπαλλήλων, ενώ στο φυλάκιο της οδού Λουκάρεως οι Δικηγόροι θα εισέρχονται κατά προτεραιότητα. Τέλος, προς αποφυγή συμφόρησης, ιδίως κατά τις πρώτες ημέρες εφαρμογής του μέτρου, παρακαλούνται οι κ.κ. πληρεξούσιοι Δικηγόροι να προσέρχονται εγκαίρως στο χώρο του πρώην Ειρηνοδικείου Αθηνών». www.ertnews.gr

Turkey is preparing to submit a bill to parliament to claim maritime jurisdiction over disputed areas of the Aegean and Mediterranean, specifically in areas with existing and potential natural gas deposits. The bill, as Bloomberg reports, is Ankara’s first step to consolidate its claims and officially declare ownership of potential natural gas resources, said sources […] The post Turkey prepares bill to claim maritime jurisdiction in Aegean and Mediterranean areas appeared first on Keep Talking Greece.

Low-cost carrier Ryanair officially announced on Friday that it will close its operating base at Thessaloniki Airport at the end of October. Reason for the closure is the increased annual fees by the airport operator Fraport, a Ryanair executive said on Friday. Speaking to reporters ⁠in Athens, Ryanair’s Chief Commercial ​Officer Jason McGuinness said there […] The post It’s official! Ryanair closes its base in Thessaloniki, suspends flights to Athens, Chania and Heraklion appeared first on Keep Talking Greece.

Proclus, one of the last great Neoplatonist philosophers, had a remarkably advanced knowledge of celestial motion and satellites, anticipating principles of orbital mechanics centuries ahead of his time. Credit: Nasa Universe, CC-BY-2.0 One of the most striking aspects of the ancient Greek philosopher Proclus’s thought is his discussion of planetary spheres and their associated satellites, a concept that, remarkably, aligns with modern astronomical knowledge. ”In each of the planetary spheres, therefore, there is a number of satellites analogous to the choir of the fixed stars, subsisting with proper circulations of their own. The revolution also of these satellites is similar to that of the planets which they follow; and this according to Plato is a spiral revolution. With respect, likewise, to these satellites, the first in order about every planet are Gods; after these dæmons revolve in lucid orbicular bodies; and these are followed by partial souls such as ours. That in each of the planetary spheres, however, there is a multitude coordinate to each may be inferred from the extremes. If also partial souls are disseminated about these spheres, some indeed about the sun, but others about the moon, and others about each of the remaining spheres; and if prior to souls, there are dæmons (divine spirits) giving completion to the herds of which they are the leaders; it is evident that it is beautifully said, that each of the spheres is a world.” This passage from his Commentary on Timaeus, as translated by the Neoplatonist Thomas Taylor, presents a fascinating glimpse into how Proclus viewed the structure of the universe. His vision includes the existence of celestial bodies revolving around the planets. This idea mirrors our understanding of planetary satellites in the contemporary scientific era. The nature of the planetary Spheres and their satellites Proclus begins by emphasizing the cosmic hierarchy and the divine order that governs it. The planets, as the “Governors of the world” (Greek: κοσμοκράτορες), are assigned a unique and powerful role in the celestial arrangement. Each of them governs a multitude of beings within its sphere. These planetary spheres are not mere orbs of light. Rather they are active, dynamic entities with a profound influence over the realms below. According to Proclus, each planet is attended by a host of lesser celestial bodies, analogous to the stars in the fixed, inerrant sphere. In his account, each planetary sphere does not simply revolve around a single star. Instead, it is home to a multitude of “satellites” that participate in the cosmic order. The structure of these planetary spheres, as Proclus describes, is far more complex than a simple, single celestial body in orbit. Each planetary sphere is like a microcosm, a world unto itself, containing a myriad of entities from gods and dæmons to souls. Each one fulfills a specific function in the cosmic order. This layered structure reflects a multidimensional view of the universe. In it, each planet’s influence extends far beyond a solitary orb. It encompasses a variety of beings that operate within their sphere of influence. A vision ahead of its time What is particularly remarkable is Proclus’s concept of the planetary satellites. He does not merely describe them as passive, orbiting bodies, but as active participants in the cosmic drama. These satellites, like the planets they attend, move in a spiral revolution, a term used by Plato in Timaeus to describe the celestial motions. The revolution of these satellites is not random but is part of a greater divine plan. Each satellite is in harmony with the planet it orbits. In Proclus’s cosmology, these celestial bodies are not merely physical objects, but metaphysical realities imbued with divine significance. Proclus’s recognition of satellites orbiting planets is particularly extraordinary because it predates the discovery of actual planetary moons by many centuries. Proclus seems to intuitively grasp the idea of celestial bodies attending planets. This concept echoes our modern understanding of moons and planetary satellites. In modern astronomy, we know that planets like Jupiter, Saturn and Neptune are surrounded by numerous moons or satellites. Each moon has unique characteristics. Some moons are quite large and active. They play a significant role in shaping the dynamics of their planetary systems. In fact, the discovery of moons orbiting planets began with Galileo’s observations of Jupiter’s moons in 1610. His findings confirmed that planets could indeed have natural satellites. Proclus’s descriptions, though metaphysical and rooted in his Neoplatonic worldview, seem to presage this understanding. They suggest that ancient thinkers might have had a deeper, more intuitive sense of the cosmos than we often assume. A picture of Jupiter. Credits: Public Domain, via Wikimedia Commons. The philosophical and metaphysical significance For Proclus, the existence of planetary satellites was not merely a physical phenomenon but a reflection of the cosmic order and divine hierarchy. Each planet, as a “Governor of the world,” was associated with a set of gods, dæmons, and souls. All of these played a role in the workings of the universe. The satellites, therefore, were not just physical bodies but part of a larger metaphysical structure, contributing to the divine harmony of the cosmos. This conception of the universe was far from mechanical. It was a living, breathing organism governed by spiritual forces and intellectual principles. Proclus’s view of the planetary system is not just about the physical arrangement of celestial bodies but about their participation in a larger, divine order. Each planet, by virtue of its spiritual influence, shapes the realm below. It guides and governs the souls within its sphere. The satellites, in this sense, are not merely objects in orbit but are integral to the fulfillment of the planet’s divine role. This hierarchical view of the cosmos reflects the Neoplatonic idea of a perfectly ordered universe. In it, every being and every body has a purpose and place in the grand scheme. In addition, each planet and its satellites play a part in the unfolding of divine wisdom. Proclus talked about planets and stars invisible to the human eye. Credit: NASA, ESA, CSA / Wikimedia Commons / CC BY 4.0 Theological implications and the role of Gods and Dæmons Proclus’s interpretation of the planetary system also has theological implications. He speaks of gods, dæmons and souls that inhabit and govern the planetary spheres. For instance, the moon he associates with the goddess Hecate, while the sun’s sphere he links to figures like Bacchus and Osiris. This divine hierarchy imbues the cosmos with spiritual significance. The gods and spiritual entities govern the movements of celestial bodies and, by extension, the fate of the souls below. The idea that the planets and their satellites are ruled by divine beings is an expression of the Neoplatonic belief in the existence of a higher, spiritual order governing the material world. Proclus’s view of the planetary system is an extension of his larger philosophical project. It seeks to reconcile the physical and the metaphysical, the divine and the mundane. In his cosmology, every aspect of the universe is imbued with meaning, from the stars and planets to the very souls that inhabit the world. A statue of the great philosopher Plato outside the academy of Athens. Credit: Wikipedia Commons, CC BY-S.A 4.0. Proclus and the legacy of teleology Proclus’s Commentary on Timaeus offers a unique and fascinating window into the ancient understanding of the cosmos. That’s particularly true in his insights into the planetary spheres and their satellites. He did not have access to the modern scientific tools that would reveal the true nature of planetary moons. However, his intuitive grasp of celestial bodies orbiting planets and their metaphysical significance is strikingly prescient. For Proclus, the cosmos was not a mere collection of physical objects, but a divine, spiritual order. In this order, each planet and its satellites played a role in the greater cosmic harmony. In this sense, Proclus’s vision of the universe transcends mere astronomy. It is a theological and philosophical meditation on the interconnectedness of all things, both seen and unseen. His understanding of planetary satellites demonstrates the deep philosophical and metaphysical insights that continue to resonate with contemporary thinkers. Furthermore, Proclus’s conclusions about planetary satellites, though metaphysical, illustrate how teleology can offer perspectives that transcend empirical observation. Teleology, focusing on the “why” of existence rather than just the “how,” often allows for visionary leaps ahead of scientific validation. In this case, Proclus, through teleological reasoning, perceived the celestial bodies orbiting the planets. He did so long before modern astronomy confirmed their existence. His work stands as a testament to the power of metaphysical reasoning. It shows how the pursuit of purpose and order in the cosmos can lead to incredible insights. These insights were not only profound in their own time but prophetic in their understanding of the universe.

The Myth of Europa and How Europe Got its Name. Credit: Following Hadrian/ Wikimedia Commons CC BY-SA 2.0 Europe Day held on 9 May every year celebrates peace and unity in Europe. The date marks the anniversary of the historic ‘Schuman declaration’ that set out his idea for a new form of political cooperation in Europe, which would make war between Europe’s nations unthinkable. Schuman’s proposal is considered to be the beginning of what is now the European Union. Europe got its name from the princess of Phoenicia, Europa. According to Greek mythology, Zeus, the king of the Olympian Gods, transformed into a beautiful white bull to abduct the girl he loved. The story of Europa is one of the most famous tales of love and lust between the gods. Zeus was not only known for being the most prominent deity in the ancient Greek pantheon. He also had a reputation for his endless affairs. His many children, not all of which were from the same mother, had the most extraordinary origins one could imagine. Europa’s Divine Greek God Ancestry Europa was the only daughter of King Agenor (meaning heroic or manly in Greek) and Telephassa (meaning shining from afar), who were rulers of Phoenicia. Agenor was the son of the god Poseidon and Libya. Libya was the daughter of the King of Egypt, Epaphus, who was the son of the almighty god Zeus. Europa’s mother, Telephassa, was the daughter of Nilus, god of the river Nile and of the Nymph Nephele, an Oceanid that Zeus created in the form of his wife, goddess Hera, to trick king Ixion. Zeus was smitten by Europa, the beautiful Princess As the tale goes, Zeus was so smitten by the beautiful princess of Phoenicia that he transfigured himself into a marvelous white bull to seduce her. Europa was picking flowers with her helpers when she suddenly saw the bull approaching from afar. The princess was astonished by the beauty of the animal. As they neared each other, he quickly leaned down at Europa’s feet in an act of utter submission to her. Encouraged by her helpers, she climbed on the animal’s back. Zeus got up and slowly started walking around. Soon, however, he accelerated his pace and eventually broke into a gallop, with Europa clinging on for her life. The king of the gods and the frightened princess reached the seaside and dived into the sea. Drawing depicting the abduction of Europa. Public Domain Zeus carried Europa to the Island of Crete Europa’s parents were beside themselves, and Agenor sent out his sons to look for her, but in vain. They never found her, and were eventually forced to abandon their search for their sister. Zeus had carried Europa from Phoenicia to Crete. Once they got to the island, Zeus reclaimed his human form and finally satisfied his lust by mating with her under an evergreen tree. Meanwhile, Zeus was married to the goddess Hera, but he could not overcome his desire for the princess of Phoenicia. Following their union, she gave birth to three sons who were noted for their fairmindedness and justice. A modern statue at Agios Nikolaos, Crete depicts the abduction of Europa. Credit: Neil Howard/Flickr Gifts to Europa Zeus loved Europa unconditionally; his love knew no bounds, so, in addition to the three divine children, she was granted three special and invaluable gifts. The first was Talos, a giant bronze humanoid that served as her bodyguard. He was an invincible opponent who would not back down from a fight. The second priceless gift was Laelaps, a dog that, according to Greek mythology, always caught what it hunted. The final gift was a javelin. This weapon was unique because it had the power to never miss the target. Zeus also gifted her a beautiful ornamental necklace that the god of fire, Hephaestus, had created. First time “Europe” is Used as Geographic Term Although no accounts describe what became of Europa after her adventure with Zeus, it is clear that her influence on the ancient Greeks was so significant that they named the continent after her. The first recorded usage of Europe as a geographic term is in Homer’s Hymn to Delian Apollo in reference to the western shore of the Aegean Sea. Additionally, the Greek philosopher Anaximander and the geographer Hecataeus used it as a name for a region of the known world for the first time in the sixth century BC. The word “Europe” is derived from the Greek words “eurus” (εύροσ-wide) and “ops” (ωψ-eye or face) but it is unknown whether the ancient Greeks thus named Europe after the facial characteristics they noticed in its inhabitants.

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