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  • TECHNOLOGY AND METAPHYSICS - ALEXIS KARPOUZOS

    TECHNOLOGY AND METAPHYSICS - ALEXIS KARPOUZOS
    2026/05/02
    Technology as the Realization of Metaphysics From the Platonic Distinction to the Mathematical Structuring of Nature and the Post-Philosophical Turn Thought as the Hidden Architecture of the World The claim that "technology is the realization of metaphysics" acquires, within the framework of the post-philosophical thought of Alexis Karpouzos, an intensity that radically exceeds the traditional distinction between theory and practice. It is not merely a transition from the level of ideas to the level of applications, but a deeper process: the transformation of the very categories of thought into structural elements of reality. Thought does not simply precede action; it becomes embodied within it, inscribed into it, turning into the invisible architecture that organizes the visible. Metaphysics, in this light, is not a set of abstract doctrines, but a historically active configuration of meaning. It is the way in which the human being stands in relation to Being—and this stance already contains a will: a will for transparency, for stability, for order, and ultimately for control. Technology appears as the material realization of this will, as the point at which thought acquires a body and reorganizes the world according to its own presuppositions. To understand this process, it is necessary to return to the deeper roots of Western metaphysics, where the fundamental categories that shape its trajectory are formed: being, substance, subject, object, representation, causality. These categories do not remain abstract; they function as active structures that shape experience, determining what can be considered real, what is possible, and what is usable. I. The Platonic Distinction and the Metaphysics of Order The origin of this trajectory can be traced to the thought of Plato, where the fundamental distinction between the sensible and the intelligible is articulated. The world of the senses is changing and unstable, while the world of Ideas is stable and true. Knowledge, therefore, does not concern phenomena, but the structures that ground them. This distinction is not merely epistemological. It establishes a model of thinking: truth lies behind the phenomenon, in a stable and universal order. Reality becomes something that can be disclosed through the concept. In the work of Aristotle, this tendency acquires a systematic form. Being is understood as substance, as something that can be defined and placed within categories. Causality guarantees the stability of the world: everything has a cause, and therefore can be explained and predicted. Already here, the fundamental metaphysical stance is formed: the world is intelligible, classifiable, and, potentially, controllable. II. The Mathematical Structuring of Nature: From Idea to Law Modernity does not reject this metaphysics—it transforms it. The Platonic distinction between the sensible and the intelligible becomes the mathematization of nature. The intelligible no longer resides in a transcendent realm, but is embedded within nature as its hidden structure. This shift is clearly expressed in the work of Galileo Galilei, who argues that nature is written in the language of mathematics. Qualitative properties are downgraded, while measurable ones are elevated as essential. In René Descartes, nature is identified with extension—something fully analyzable through mathematical terms. The world becomes a system. The culmination of this trajectory appears in the physics of Isaac Newton, where reality is described as a set of universal laws. The world becomes predictable and calculable. Thus, Platonic metaphysics is not abandoned—it is secularized. The Idea becomes law. The intelligible becomes the mathematical structure of nature. III. The Subject and the Dominance of Representation With modern philosophy, metaphysics acquires a new dimension: the emergence of the subject. In Immanuel Kant, the categories of understanding constitute experience. In Georg Wilhelm Friedrich Hegel, the concept realizes itself historically. Knowledge is no longer merely the discovery of the world—it is its constitution. Representation becomes the fundamental mechanism of relating to reality. Being exists insofar as it can be presented, recorded, and inscribed. Here, the metaphysics of transparency reaches its full formation: the world must be fully accessible to thought.
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    11 分
  • THE SILENCE AND THE MYSTERY OF COSMOS - ALEXIS KARPOUZOS

    THE SILENCE AND THE MYSTERY OF COSMOS - ALEXIS KARPOUZOS
    2026/04/14
    THE SILENCE AND THE MYSTERY OF COSMOS — Alexis Karpouzos The history of human thought is, in many ways, the history of an attempt to speak the cosmos—to name it, to measure it, to translate its vastness into concepts, laws, and systems. From myth to metaphysics, from theology to modern science, the universe has been approached as something that can be rendered intelligible. Yet in the thought of Alexis Karpouzos, the cosmos withdraws from this ambition. It does not refuse knowledge, but it exceeds it. Its most profound dimension is not what can be said, but what remains irreducibly silent. This silence is not emptiness in the sense of lack. It is not a deficiency waiting to be filled by explanation. Rather, it is a generative openness—a pre-conceptual field from which all forms, meanings, and distinctions emerge. Before there is language, before there are categories such as being and non-being, order and chaos, subject and object, there is a silent unfolding. The cosmos, in this view, is not constructed upon a foundation, but arises from an unfounded depth that cannot be stabilized into a final principle. To encounter the cosmos, then, is not simply to observe it as an external object, but to participate in its unfolding. The human subject is not outside the cosmos, looking in; it is one of its transient configurations. Consciousness itself is an event within the cosmic process, a local articulation of a much broader movement. And yet, consciousness introduces a rupture: it names, distinguishes, and separates. It transforms the silent continuity of the cosmos into a world of objects and oppositions. This act of differentiation is necessary, but it comes at a cost. The more the world is articulated, the more the underlying silence recedes from awareness. We come to believe that reality consists only of what can be defined and measured, forgetting that every definition presupposes an indeterminate background that makes it possible. The mystery of the cosmos is not located in what we do not yet know, but in what cannot, in principle, be fully known. In this sense, silence is not the opposite of knowledge, but its condition. Every statement emerges from a horizon that it cannot exhaust. Every concept stabilizes a movement that continues beyond it. The cosmos is not a closed system governed by fixed laws alone, but a dynamic field in which order and disorder, structure and transformation, continuously interweave. What we call "laws" are temporary regularities—patterns that arise within a deeper, non-totalizable process. This perspective also transforms the way we understand time. The cosmos does not unfold in a simple linear progression from past to future. Rather, it expresses a more complex temporality—what might be called a "timeless time," in which emergence and dissolution coexist. In such a temporality, nothing is absolutely fixed, yet nothing is simply lost. Every form is both appearing and disappearing, sustained by an invisible rhythm that does not belong to chronological time. The silence of the cosmos is thus inseparable from its mystery. But this mystery is not something to be solved. It is not a problem awaiting a final answer, but a dimension of reality that invites a different mode of relation. Instead of seeking to dominate or fully comprehend the cosmos, thought is called to attune itself to its unfolding. This requires a shift from control to participation, from certainty to openness. In the thought of Alexis Karpouzos, this shift has profound implications. It challenges the metaphysical desire for ultimate foundations and the epistemological demand for complete transparency. It also calls into question the human tendency to position itself at the center of the universe. If the cosmos is fundamentally silent and unfounded, then no perspective—including the human one—can claim absolute authority. Yet this is not a nihilistic conclusion. On the contrary, it opens a space for a more intimate relation to existence. When the need to fix meaning dissolves, a different kind of understanding becomes possible—one that does not reduce the world to what can be grasped, but remains receptive to what exceeds it. The mystery of the cosmos is not an obstacle, but a condition of its richness. To think the cosmos in this way is to accept that not everything can be said, and that what cannot be said is not less real. Silence becomes not a limit, but a depth. It is the space in which thought begins, the horizon it can never fully reach, and the groundless ground from which all worlds arise. In this silent mystery, the cosmos is not a problem to be solved, but an event to be lived.
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    5 分
  • THE ONTOLOGY OF TIME - ALEXIS KARPOUZOS

    THE ONTOLOGY OF TIME - ALEXIS KARPOUZOS
    2026/04/12
    *]:pointer-events-auto scroll-mt-[calc(var(--header-height)+min(200px,max(70px,20svh)))]" dir="auto" data-turn-id= "request-694d082d-6a58-832a-905a-dbd4ec5ef901-3" data-testid= "conversation-turn-136" data-scroll-anchor="true" data-turn= "assistant"> In this episode, we attempt to approach one of the most radical concepts of contemporary thought: "timeless time," as developed by Alexis Karpouzos. This is neither an abstract metaphysical idea nor a poetic metaphor, but a profound reconfiguration of how we understand time, existence, and the self. Timeless time is not eternity, nor an endless linear duration. It is a rupture with linearity, a movement beyond "before" and "after," beyond cause and effect as fixed sequences. It invites us to think of the world not as a chain of events, but as a field of continuous transformation, where everything unfolds within an invisible rhythm that does not pass, but modulates. Time, in this sense, is not something we move through—it is something that moves through us. Within this perspective, life and death cease to be opposites. They are not two separate states that follow one another, but two expressions of the same unfolding. Every moment carries within it both emergence and dissolution, presence and withdrawal. What we call "beginning" and "end" are not absolute points, but ways in which consciousness organizes the flux in order to make it graspable. Beneath this organization, the rhythm remains indivisible. This leads us to a deeper insight: that the divisions we experience—between past and future, self and other, order and chaos—are not primary features of reality, but secondary articulations produced by perception. Before these distinctions arise, there is no fragmentation, no separation—only a dynamic continuity without fixed identity. Even after distinctions emerge, this deeper continuity is never lost; it simply becomes invisible to a consciousness that has learned to think in opposites. Alexis Karpouzos invites us to move beyond this dualistic habit of thought. Not by denying distinctions, but by seeing through them—by recognizing that every opposition is a temporary stabilization within a deeper, non-dual field. In this sense, timeless time is not outside the world, but immanent within every experience, silently sustaining the movement of becoming. This has profound implications for how we understand ourselves. The self is no longer a fixed identity moving through time, but a transient configuration within this rhythmic field. Memory, anticipation, intention—all the structures that seem to define us—are revealed as patterns within a flow that exceeds them. To encounter timeless time is therefore not to gain control over life, but to relinquish the illusion that control was ever possible. And yet, this is not a loss—it is a transformation. When time is no longer experienced as a linear progression toward an end, anxiety about the future and attachment to the past begin to loosen. What emerges is not passivity, but a different kind of attention: a presence attuned to the unfolding of each moment without the need to fix it. This episode does not aim to explain timeless time in a definitive way—because such a concept resists final definition. Instead, it opens a space of inquiry. What if time is not something that carries us toward death, but a field in which life and death are continuously intertwined? What if meaning does not lie at the end of a process, but within the very movement of transformation itself? To think timeless time is to enter a different relation to existence—one that is less about arriving, and more about participating. A relation in which the question is no longer "Where am I going?" but "What is unfolding here?" And perhaps, in that shift, something fundamental changes: not the world itself, but the way it becomes visible to us.
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    5 分
  • THE POST - ONTOLOGICAL THOUGHT - ALEXIS KARPOUZOS

    THE POST - ONTOLOGICAL THOUGHT - ALEXIS KARPOUZOS
    2026/02/13
    A Paradigm Shift in 21st Century Philosophy The Post-Ontological Thought of Alexis Karpouzos offers a groundbreaking re-examination of traditional metaphysics and philosophy. Emerging from a landscape where classical ontological inquiries often centered on the static nature of being, Karpouzos's thought departs significantly, proposing a fluid, dynamic approach to understanding existence. His work intertwines metaphysics with contemporary social sciences, challenging us to rethink the foundations of reality, presence, and consciousness. 1. Deconstructing Metaphysics Deconstructing metaphysics begins with questioning the fundamental assumptions that have long governed philosophical inquiry about being and existence. Karpouzos critically engages with classical ontological paradigms, emphasizing that metaphysics should no longer be seen as a static foundation but as a dynamic process intertwined with social and existential realities. Karpouzos replaces fixed essences with fluid, emergent processes. His methodology involves deconstructing Western binaries—such as being/non-being and reality/illusion—moving toward a "reconstructivism" focused on relationships and becoming. 2. Beyond Being: The Emphasis on Becoming At the heart of Karpouzos' philosophy lies a profound shift from "being" to "becoming." He advocates that existence is a continuous process rather than a fixed state. Philosophy, in this view, ceases to be an inquiry into what exists and becomes a study of how things emerge, transform, and connect within a web of interactions. 3. The Post-Ontological Turn The post-ontological turn signifies a movement away from conventional metaphysical absolutes towards fluidity, contingency, and relationality. Karpouzos rethinks fundamental concepts like essence, existence, and causality, proposing that these categories are constructs emerging from interconnected processes. This approach aligns with contemporary debates on complexity, chaos, and emergence. +2 4. Critique of Traditional Metaphysics Karpouzos critiques traditional metaphysics for its tendency to reduce existence to a static, essentialist framework. He highlights how these classical systems neglect the living, dynamic aspects of reality. This critique is also social and political, questioning how ontological assumptions shape power dynamics and societal structures. 5. Implications for Contemporary Debates The post-ontological perspective has profound implications for consciousness, identity, and social justice: Consciousness: Viewed as an emergent process shaped by social interaction and existential reality. Social Sciences: Fosters a nuanced analysis of power and inequality, aligning with Actor-Network Theory and relational sociology. 6. Key Concepts: Emergence, Relationality, and Processuality Central to this framework are three pillars: Emergence: New forms of organization or consciousness arising from complex interactions. Relationality: The shift from viewing entities as independent to understanding them as nodes in an intricate web. Processuality: The emphasis on ongoing change over fixed states. 7. Relevance in the 21st Century In an era of rapid technological and ecological transformation, Karpouzos's emphasis on interconnectedness provides tools to navigate climate change, social fragmentation, and information overload. It promotes a human-centered view where we are not isolated individuals but active participants co-creating the fabric of reality. 8. Comparative Philosophy While sharing affinities with Process Philosophy (Whitehead), Phenomenology, and Systems Theory, Karpouzos diverges through his integrative ambition. Unlike post-structuralism, he maintains a constructive ontology, advocating for active engagement in shaping reality through collective effort and dialogue. 9. Future Directions The evolution of post-ontological philosophy beckons for further interdisciplinary research, bridging: Physics: Quantum physics and the nature of reality. Neuroscience: The fluid nature of the mind. Indigenous Wisdom: Engaging with non-Western relational epistemologies. Conclusion The Post-Ontological Thought of Alexis Karpouzos represents a transformative shift, replacing static essentialism with a dynamic vision of reality. By rethinking the relationship between being and becoming, Karpouzos offers a philosophy that is not merely an abstract exercise but a participatory project—an active process of world-building for the 21st century.
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    14 分
  • THE SPHERICAL SPACETIME -ALEXIS KARPOUZOS

    THE SPHERICAL SPACETIME -ALEXIS KARPOUZOS
    2026/02/13
    Spherical Spacetime: The Metaphysical Vision of Alexis Karpouzos Spherical Spacetime is one of the most profound and original concepts in the philosophy of Alexis Karpouzos. It does not refer to a mathematical or physical description like those found in the theory of relativity (e.g., a sphere-shaped curved spacetime), but rather to a metaphysical and holistic vision of the universe. It is a dynamic, transformative structure that unites space, time, consciousness, and "the void" into an eternal movement of creation and destruction. Core Characteristics of Spherical Spacetime Sphericity and Wholeness: The term "spherical" symbolizes the omni-centric and symmetrical nature of reality—there is no privileged center; instead, every point is the center. It is the sum-total of all perspectives: an invisible, fleeting center that relates and coordinates all differences, viewpoints, and experiences without flattening them. It ensures unity within multiplicity. Inseparability from the Void: Spherical spacetime is inseparable from absolute zero (the vacuum, the void). Nothing "exists" as a fixed constant—it is created and destroyed simultaneously. This means that existence is not permanent, but a continuous transformation emerging from the void and returning to it in a cycle of creation-destruction. Transformations and Indeterminacy: Its transformations are indeterminate and eternal. They do not follow a linear progression but a spiral movement. Within this spacetime, binary oppositions (e.g., Being/non-Being, light/dark, subject/object) are inscribed where they shift, negate one another, and coexist without contradiction, thanks to paradoxical logic. Connection to Consciousness and Evolution: Every human and living being is constituted by this spherical spacetime. It is the holistic unit of information connecting the microcosm (the atom) to the macrocosm (the universe). The evolution of consciousness occurs through the awareness of this spherical spacetime, where time is non-chronological and space is "atopic" (placeless). Relation to Other Concepts in Karpouzos' Thought Concept Relationship to Spherical Spacetime Relational Ontology Spherical spacetime is the ultimate web of relations—everything exists only through interdependence. Metaphysical Openness Openness arises because spacetime is indeterminate and constantly transforming. The Diagonal Path The path crosses "diagonally" through oppositions and inscribes them into this spherical structure. Paradoxical Logic The logic that embraces contradictions precisely because spherical spacetime incorporates them without conflict. Key Idea: Transcending Linearity Alexis Karpouzos proposes that spacetime is not linear, flat, or infinitely straight (as described by classical physics), but spherical, closed-and-simultaneously-open, omnitemporal, and non-local. In other words, time and space are not separate, independent dimensions, but form a spherical structure where past, present, and future coexist simultaneously in the Timeless state. 1. Omnitemporality All moments of time exist simultaneously. The past is not "lost," and the future is not "yet to come." They are all present at different points on the spherical surface of spacetime. The linear sense of time is merely an illusion of limited human perception. 2. Non-locality and Spherical Closure Just as a sphere has no "beginning" or "end" (if you travel straight around the Earth, you return to the same point), so it is with the universe: every point is simultaneously center and periphery. This connects directly to quantum non-locality (entanglement) and David Bohm's idea of the "holographic universe." 3. Timeless Time When consciousness is liberated from the linear narrative of the ego, it experiences spacetime as spherical: everything happens at once in an eternally present unity. 4. Spacetime as Consciousness Spherical spacetime is not just a physical structure—it is a structure of universal consciousness. Consciousness is not within spacetime; spacetime is a manifestation of consciousness. When human consciousness "awakens," it can experience this sphericity through deep meditative experience or poetic insight. 5. Transcending Causality In spherical spacetime, there is no strict "cause → effect" determinism in the linear sense. Events influence each other cyclically and simultaneously (akin to quantum phenomena where the future may influence the past—retrocausality). The Metaphor of the Horizon "Imagine you are standing on the surface of a vast sphere. Everywhere you look, the horizon curves and returns to you. Time is exactly like that: every moment is the horizon of the other. Your past looks at you from your future, and your future is already present within you." Spherical spacetime is the cosmological expression of the non-dual, holistic, and paradoxical reality proposed by Karpouzos: a universe where everything is simultaneously One and Many, present and boundless, closed and infinitely open.
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    5 分
  • KNOWLEDGE AND WISDOM - ALEXIS KARPOUZOS

    KNOWLEDGE AND WISDOM - ALEXIS KARPOUZOS
    2026/02/13
    KNOWLEDGE — WISDOM: ALEXIS KARPOUZOS From the earliest myths and Pre-Socratic cosmologies to the science of modernity, humanity has sought to understand, classify, and explain the world. Knowledge refers to the process of understanding phenomena. Wisdom, by contrast, concerns the understanding of the meaning behind those phenomena. Knowledge is analytical, wisdom is synthetic; knowledge separates, wisdom unites. The philosophical question posed is: can human beings transform knowledge into wisdom? That is, can one move from the science of the real to the consciousness of Being? 1. Knowledge as the Logic of Distinction In Platonic philosophy, knowledge (episteme) is contrasted with mere doxa (opinion). In the Republic (VI, 509d), Plato places knowledge within a hierarchy culminating in the noesis of the Good—the pure vision of truth. Aristotle, in his Metaphysics, attributes to knowledge the character of causal understanding: "all men by nature desire to know." Knowledge is, therefore, an exit from ignorance and an appropriation of the world through reason. 2. Knowledge as Power and Limitation With the Enlightenment and Modernity, knowledge is transformed into a means of power. Francis Bacon declares that "Knowledge is Power," founding the spirit of the scientific age. However, as Martin Heidegger showed in The Question Concerning Technology (1954), this identification of knowledge with power leads to an anthropocentric oblivion of Being, where the world becomes a mere standing reserve (Bestand) for use. Knowledge, severed from wisdom, ceases to reveal and begins to control. Consequently, knowledge moves within linear and causal time; it is the product of analysis, logic, and method. Yet, as Heraclitus would argue, "much learning does not teach understanding"—the accumulation of information does not necessarily lead to prudence. Reason (Logos) must be connected to the xynon—the common meaning of the Whole—to be transformed into wisdom. 3. Wisdom as Insight and Participation in the Whole Wisdom, unlike knowledge, is an experience of unity. Heraclitus views wisdom as the understanding of the Logos of the world—the unity within the conflict of opposites: "all things are one." Plotinus, in the Enneads, describes wisdom as the return of the soul to the One, where the intellect falls silent and thought is transformed into vision (theoria). Wisdom is, therefore, meta-logical; it does not negate reason but transcends it. Like Nietzsche in Thus Spoke Zarathustra, wisdom is not the result of syllogism, but a tragic acceptance of the unity of life and death. 4. Wisdom in Eastern Traditions In Taoist and Buddhist thought, wisdom (prajñā) is identified with non-duality: the experience that subject and object, visible and invisible, are but manifestations of the same whole. Lao Tzu writes: "The wise man knows without knowing, acts without acting" (Tao Te Ching, ch. 2). This non-adversarial stance toward the world is close to the spirit of Karpouzos, who links wisdom with empathy for the Whole, with the awareness that existence is not isolated but participatory. 5. The Dialectical Relationship of Knowledge and Wisdom Knowledge and wisdom, rather than being opposed, constitute two dialectical stages of human consciousness. Hegel, in the Phenomenology of Spirit (1807), describes the process of transmuting knowledge through sublation (Aufhebung), where the particular is synthesized into the universal. Knowledge is the thesis—the stage of distinction; wisdom is the sublation—the transcendence of distinction toward unity. Man is not called to reject knowledge, but to complete it within wisdom. Karpouzos, in his work The Cosmology of Consciousness, writes: "Wisdom is not the negation of knowledge; it is its liberation from the prison of the anthropocentric ego." This means that wisdom is the point where knowledge is transformed into self-knowledge—where the subject understands that the object of knowledge is not foreign, but a reflection of its own Being. 6. Knowledge and Wisdom in the Age of Technics The information age has highlighted the vast expansion of knowledge and, simultaneously, the lack of wisdom. Man knows almost everything about the world, but less and less about himself. Knowledge has become quantitative, not qualitative. Heidegger speaks of the "state of the oblivion of Being"; Karpouzos would say that modern man suffers from metaphysical anesthesia. The world is treated as a given object, not as a sacred mystery. The solution, therefore, lies not in the rejection of knowledge, but in its transmutation into wisdom—in the creation of a holistic/fragmentary consciousness that unites science with poetry, logic with dreams, reason with the heart. 7. Knowledge — Wisdom as a Unity of Logic and Intuition Knowledge — Wisdom constitutes an existential and epistemological axis of human evolution. Knowledge is the outward journey of the mind, wisdom is the inward return of the spirit. One ...
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    10 分
  • CHINESE THOUGHT AND WESTERN PHILOSOPHY - ALEXIS KARPOUZOS

    CHINESE THOUGHT AND WESTERN PHILOSOPHY - ALEXIS KARPOUZOS
    2025/12/27
    CHINESE THOUGHT AND WESTERN PHILOSOPHY by Alexis Karpouzos and Ceo of Academia The dialogue between Chinese thought and Western philosophy opens a horizon where two distinct civilizations of meaning encounter one another beyond the limits of cultural comparison. In the work of Alexis Karpouzos, this encounter is not treated as a synthesis imposed from above, but as a living resonance—an exploration of how different modes of thinking illuminate the same fundamental questions of existence, consciousness, and cosmic order. Chinese philosophy, shaped by Daoism, Confucianism, and Buddhism, approaches reality as a dynamic process rather than a fixed structure. It emphasizes harmony, relationality, and the continuous transformation of being. Concepts such as Dao, Qi, Yin and Yang, and Wu Wei articulate a worldview in which opposites interpenetrate and meaning arises through balance rather than domination. Knowledge here is not abstract mastery but attunement to the rhythms of the cosmos. Western philosophy, by contrast, has historically pursued truth through analysis, conceptual distinction, and the assertion of rational autonomy. From Greek metaphysics to modern rationalism and existential inquiry, it has sought to define being, subjectivity, and knowledge through logical clarity and critical reflection. Yet within this tradition lies an unresolved tension: the desire for absolute foundations alongside the recognition of finitude, becoming, and the limits of reason. Alexis Karpouzos approaches these two traditions not as opposites but as complementary expressions of humanity's philosophical quest. Chinese thought offers a wisdom of immanence, continuity, and non-duality, while Western philosophy provides a language of critique, transcendence, and self-reflection. When brought into dialogue, they reveal hidden correspondences: between Dao and Logos, emptiness and being, intuition and reason, silence and speech. This comparative perspective does not aim to dissolve differences but to deepen understanding. It invites a rethinking of philosophy itself—not as a closed system of doctrines, but as a transformative path that integrates insight, experience, and ethical responsibility. In a world marked by fragmentation and cultural dissonance, the encounter between Chinese thought and Western philosophy becomes a gesture of reconciliation, pointing toward a more holistic vision of knowledge. Through this dialogue, philosophy regains its original vocation: to awaken consciousness, to harmonize thought with life, and to reconnect humanity with the living intelligence of the cosmos.
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    5 分
  • SACRED AND PROFANE IN MIRCEA ELIADE'S THEORY - ALEXIS KARPOUZOS

    SACRED AND PROFANE IN MIRCEA ELIADE'S THEORY - ALEXIS KARPOUZOS
    2025/12/27
    Sacred and Profane in Mircea Eliade's Theory Alexis Karpouzos Mircea Eliade's distinction between the sacred and the profane constitutes one of the most influential paradigms in the phenomenology of religion. Within this framework, the sacred emerges not merely as a religious category but as a fundamental structure of human consciousness—an ontological mode through which reality is revealed, ordered, and experienced. In contrast, the profane represents the homogeneous, desacralized space of modern existence, characterized by fragmentation, historical contingency, and existential disorientation. In the research perspective of Alexis Karpouzos, Eliade's theory is approached as a metaphysical anthropology that transcends historical religion and touches the deeper symbolic architecture of being. The sacred, manifested through hierophanies, interrupts profane time and space, revealing a transhistorical dimension where meaning, origin, and cosmic order converge. These manifestations are not symbolic projections but ontological disclosures—events in which Being itself becomes visible to human awareness. Karpouzos emphasizes that Eliade's sacred is inseparable from the experience of cosmic participation. Sacred space establishes a center—an axis mundi—through which the individual aligns with the structure of the cosmos, while sacred time re-enacts mythical origins, allowing human existence to be regenerated through eternal return. In this sense, the sacred functions as a bridge between finitude and transcendence, history and eternity. Against the background of modernity's desacralization, this research explores the loss of symbolic consciousness and the eclipse of metaphysical meaning. Yet, following Eliade's intuition, Karpouzos suggests that the sacred never disappears; it withdraws, disguises itself, and re-emerges in altered forms—through art, philosophy, science, and inner experience. The task of contemporary thought is not to restore archaic religion but to reawaken the latent sacred dimension embedded within human consciousness and the structure of the universe itself. Thus, the sacred–profane polarity is not a rigid dualism but a dynamic tension that defines the human condition. Through Eliade's vision, reinterpreted in Karpouzos' cosmological and philosophical horizon, the sacred becomes a call toward ontological awakening—a return to a unified vision of reality where meaning, being, and consciousness are once again inseparable.
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    6 分