Programme of hospitality in Greece
(23-29 April 2017)
Sunday 23rd April
Welcoming our guests. The students go to the host families’.
Monday 24th April
8:15’-09:00’
|
Welcoming our guests at school (video about our school and Ilion)
|
09:00’-09:05’
|
Break
|
09:05’-09:50’
|
Meeting our new friends
|
09:50’-10:00’
|
Break
|
10:00’-10:45’
|
Warm up activities - Turkish Drama teacher
|
10:45’-10:55’
|
Break
|
10:55’-11:40’
|
Spreading good practices (lesson adjusted in SIS purposes)
|
11:40’-11:50’
|
Break
|
11:50’-12:35’
|
Logo competition(First Part)
|
12:35’-12:40’
|
Break
|
12:40’-13:25’
|
Logo competition (Second Part)
|
13:25’-13:30’
|
Break
|
13:30’-14:10’
|
Greek dances
|
14:10’-15:00’
|
Lunch
|
15:00’-18:00’
|
Visit to the Antonis Tritsis Environmental Park (guided tour, activities)
|
18:00’
|
The students spend the evening with the host families
|
19:00’
|
Dinner (teachers only)
|
Tuesday 25th April
8:15’-09:00’
|
First impressions
|
09:00’-09:05’
|
Break
|
09:05’-09:50’
|
The meaning of citizenship according to Aristotle, Plato, etc. (workshop)-Greek teacher (First Part)
|
09:50’-10:00’
|
Break
|
10:00’-10:45’
|
The meaning of citizenship according to Aristotle, Plato, etc. (workshop)-Greek teacher (Second Part)
|
10:45’-10:55’
|
Break
|
10:55’
|
Departure for outdoor activities
|
12:00’-14:00’
|
City Lab (robotics and renewable energy sources)-Packed lunch
|
14:30’-17:00’
|
Stavros Niarchos Foundation Cultural Centre(workshop: environmentally friendly buildings, renewable energy source)
|
17:00’-20:00’
|
Walking along the Glyfada beach, dinner
|
Wednesday 26th April
8:15’-19:00’
|
Day trip to Nafplio and Ancient Epidaurus Theatre.
Lunch at a Greek tavern.
Return to Athens.
The students spend the evening with the host families.
|
Thursday 27th April
8:15’-09:00’
|
Active citizenship (workshop) - Greek teachers(first Part)
|
09:00’-09:05’
|
Break
|
09:05’-09:50’
|
Active citizenship (workshop) - Greek teachers (second Part)
|
09:50’-10:00’
|
Break
|
10:00’-10:45’
|
Spreading good practices (lesson adjusted in SIS purposes)
|
10:45’-10:55’
|
Break
|
10:55’-15:30’
|
Visit to the Acropolis of Athens and the Acropolis Museum, walking down Plaka, the oldest neighborhood of Athens.
|
15:30’-18:30’
|
Lunch - free time
|
19:00’-22:00’
|
Dinner at a Greek tavern
|
Friday 28th April
8:15’-09:00’
|
Leadership (workshop) (First Part)
|
09:00’-09:05’
|
Break
|
09:05’-09:50’
|
Leadership (workshop) (Second Part)
|
09:50’-10:00’
|
Break
|
10:00’-10:45’
|
Assessment
|
10:45’-10:55’
|
Break
|
10:55’-11:40’
|
Building the creative and lateral thinking – necessary skills for an active an entrepreneurial citizen (students)
Planning (Coordinators)
|
11:40’-11:50’
|
Break
|
11:50’-13:30’
|
Visit to the Archaeological Museum of Athens.
Visit to the Syntagma Square.
|
13:30’-15:00’
|
Lunch- free time
|
19:25’22:00’
|
Farewell Party (dinner, presents, dances)
|
Saturday 29th April
Departure of the groups.
Passages from the texts under discussion
The idea of one man thinking
Sophocles Antigone
Versus 700-710
Heamon
Wear not, then, one mood only in thyself; think not that thy word, and thine alone, must be right. For if any man thinks that he alone is wise,—that in speech, or in mind, he hath no peer,—such a soul, when laid open, is ever found empty.
No, though a man be wise, ’tis no shame for him tolearn many things, and to bend in season. Seest thou, beside the wintry torrent’s course, how the trees that yield to it save every twig, while the stiff-necked perish root and branch? And even thus he who keeps the sheet of his sail taut, and never slackens it, upsets his boat, and finishes his voyage with keel uppermost.
The idea of virtue aiming at the middle term
Aristotle Nicomachean Ethics
Second Book , Chapter six
But virtue will be further manifest also as follows-if we contemplate what sort of thing its nature is. In everything continuous and divisible, it is possible to grasp the more, the less, and the equal, and these either in rerference to the thing itself for or in relation to us. The equal is also a certain middle term between excess and deficiency. I mean by "a t middle term of the thing" that which stands at an equal remove from each of the ex- tremes, which is in fact one and the same thing for all; though in relation to us, it is that which neither takes too much nor is deficient. But this is not one thing, nor is it the same for all. For example, if ten is much but two is few, six is a middle term for those who take it in reference to the thing itsel£ For it both exceeds and is exceeded by an equal amount, and this is the middle term according to the arithmetic proportion[…]Thus every knower of the excess and the deficiency avoids them, but seeks out the middle term and chooses this-yet not a middle belonging to the thing in question but rather the one relative to us[…]
The five factors
But to feel them when one ought and at the things one ought, in relation to those people whom one ought, for the sake of what and as one ought-all these constitute the middle as well as what is best, which is in fact what belongs to virtue.
The interest student side and the role of paedagogus
Virtue, therefore, is a characteristic marked by choice, residing in the
mean relative to us, a characteristic defined by reason and as the prudent person would define it.
the one vice related to excess, the other to deficiency; and further, it is a mean because some vices fall short of and others exceed what should be the case in both passions and actions, whereas virtue discovers and chooses the middle term.
The definition of the citizen
Aristotle Politics Third book , chapter 1
[…] For a city-state is some sort of multitude of citizens. Hence we must investigate who should be called a citizen, and who the citizen is. For there is often dispute about the cit- izen as well, since not everyone agrees that the same person is a citizen. For the sort of person who is a citizen in a democracy is often not one in an oligarchy[…[The unqualified citizen is defined by nothing else so much as by his participation in judgment and of ce. But some offices are of limited tenure, so they cannot be held twice by the same person at all, or can be held again only after a definite period.
The differentiation of the definition chapter 3-4
[…]That is precisely why the citizen that we de ned is above all a citizen in a democracy, and may possibly be one in other constitutions, but not necessarily. For some constitutions have no "the people" or assemblies they legally recognize, but only specially summoned councils and judi- cial cases decided by different bodies. In Sparta, for example, some cases concerning contracts are tried by one overseer, others by another, whereas cases of homicide are judged by the senate, and other cases by perhaps some other official. It is the same way in Carthage, since there certain officials decide all cases.
The kinds of correct constitutions and their deviation, chapter 7
Since "constitution" and "governing class" signify the same thing, 25 and the governing class is the authoritative element in any city-state, and
the authoritative element must be either one person, or few, or many,
then whenever the one, the few, or the many rule for the common benefit these constitutions must be correct. But if they aim at the private benefit, whether of the one or the few or the MULTITUDE, they are deviations (for either the participants should not be called citizens, or they should share in the benefits). […]Deviations from these are tyranny from kingship, oligarchy from aristocracy, and democracy from polity. For tyranny is rule by one person for the benefit of the monarch, oligarchy is for the benefit of the rich, and democracy is for the benefit of the poor. But none is for their common profit.
The goals of the education
Eighth book
No one would dispute, therefore,that legislators should be particularly concerned with the education of the young, since in city-states where
this does not occur, the constitutions are harmed. For education should
suit the particular constitution.[…] Investigation of the education we see around us results in confusion, since it is not at all clear whether people should be trained in what is useful for life, in what conduces to virtue, or in something out of the ordinary. For all of these proposals have acquired some advocates. Besides, there is no agreement about what promotes virtue. For, in the first place, people do not all esteem the same virtue, so they quite understandably do not agree about the training needed for it.
The three parts of soul and the three classes of the State
Plato Republic Book 4
[…] And are there not many other cases in which we observe that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason ;-but for the passionate or spirited element to take part with the desires when reason decides that she should not be opposed1, is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else ? […] But a further question arises: Is passion different from reason also, or only a kind of reason ; in which latter case, instead of three principles in the soul, there will only be two, the rational and the concupiscent ; or rather, as the State was composed of three classes, traders, auxiliaries, counsellors, so may there not be in the individual soul a third element which is passion or spirit, and when not corrupted by bad education is the natural auxiliary of reason ?
The role of philosphers Book 6
[…] this was what we foresaw, and this was the reason why truth forced us to admit, not without fear and hesitation, that neither cities nor States nor individuals will ever attain perfection until the small class of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until a like necessity be laid on the State to obey them’; or until kings, or if not kings, the sons of kings or princes, are divinely inspired with a true love of true philosophy. That either or both of these alternatives are impossible, I see no reason to affirm : if they were so, we might indeed be justly ridiculed as dreamers and visionaries.
The allegory of the cave Book 7
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened :-Behold ! human beings living in an underground den, which has a mouth
open towards the light and reaching all along the den; here they have been from their chgdhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets. And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall ?
Some of them are talking, others silent. You have shown me a strange image, and they are strange prisoners. Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave ?
True, he said; how could, they see anything but the shadows if they were never allowed to move their heads ?
And of the objects which are being carried in like manner they would only see the shadows ?
Thucydides Pericles΄ Funeral Oration
Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious of one another, nor angry with our neighbor if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment.
Rhetorics, The art of persuasion
Rhetorics was developed, although coming from Sicily ( Great Greece/Magna Grecia ) mostly in ancient democratic Athens during fifth century b.c. The citizens had to present themselves in the courts to claim their rights as accusators or defenders. They were also obliged to appear in citizens gatherings (ekklhsia tou dhmou) and vote for peace or war or other important issues. As a consequence three genres of oration were developed , forensic oration (dikanikos), political ( symvouleutikos) and epideictic (epideiktikos) with two sub genres, celebratory (panhgyrikos) and funeral (epitafios).
Lysias In defence ( For ) of Mantitheus
A vey cleverly structured speech reveals the strength of rhetotorics to persuade not necessarily with real facts but based on believable (eikota according to Protagoras, ancient sophist) data. Mantitheus, an oligarchic Athenian has been accused that he doesn’t deserve to be member of the parliament because he had serviced as horseman during the period of Thirty Tyrannts, an antidemocratic and cruel government after the defeat of Athens at the Peloponnesian War. He is coming in front of the members of Parliament (Vouli ton Pentakosion) in order to argue against the accusation and prove his innocence.
The criterion of the citizen appearance: Mantitheus takes advantage of a negative exhibit and reverses it in favour of himself. Is democracy tolerant?
Passage, 18-19
In every other campaign or outpost I have never once failed in my duty, but have adhered throughout to my rule of marching out in the first rank and retreating in the last. Surely it is by such conduct that one ought to judge who are the aspiring and orderly subjects of the State, and not to take the fact of a man's wearing his hair longa as a reason for hating him ; for such habits as this do no harm either to private persons or to the public weal, while it is from those who are ready to face danger before the enemy that you all derive advantage. Hence it is not fair, gentlemen, to like or dislike any man because of his appearance, but rather to judge him by his actions ; for many who gossip little, and are sober in dress have been the cause of grievous mischief, while others who are careless of such things have done you many a valuable service.
The X scheme a very usual literary technique
At the extremes of the letter X , the literateur places the concepts that wants to be underlined and they are connected to each other οr contrasted , so here through X we have an important antithesis between phenomenon (phainesthai) and essence (einai), appearance and actions, like /dislike (emotional) and judge(reasonable) and who gossip little and are sober in dress have been the cause of grievous mischief and who are careless of such things but have done you many a valuable service (Mantitheus places himself in this taxinomy).
Active Citizenship Presentation
Final presentasion active citizenship 27 04-2017 from Erasmus KA2 SIS
Active Citizenship Workshop
Active Citizenship Output
Active Citizenship Workshop
Active Citizenship Output
5th Lyceum of Ilion
Erasmus +KA2
Erasmus+ Ka2 “Social Innovator Students”
Mobility in Greece April 23 to 28th assessment
Please answer the following questions putting in circle one choice
1. Are you satisfied with the mobility that was held in Greece from April 23 up to 28th?
a. absolutely
b. enough
c. a little
d. not at all
2 . If you are not satisfied, name the main factor that displeased you.
3. Do you think that the activities covering the mobility were well organized?
a. absolutely
b. enough
c. a little
d. not at all
4. Did you find the activities during school program well operated?
a. absolutely
b. enough
c. a little
d. not at all
5. Were the teachers in charge prepared for the activities?
a. absolutely
b. enough
c. a little
d. not at all
6 .How do you judge their performance?
a. very sufficient
b. sufficient enough
c. a little sufficient
d. not at all sufficient
7. Did they cooperate with the students and the guest colleagues?
a. absololutely
b. enough
c. a little
d. not at all
8. Are you satisfied with the hospitality?
a. absolutely
b. enough
c. a little
d. not at all
9. If you are not satisfied what was it that bothered you?
10. If you are satisfied with the hospitality what was it that pleased you?
11. During your staying did you feel comfortable?
a. absolutely
b. enough
c. a little
d. not at all
12. Do you think that the visits to archaeological sites and the other activities gave you a picture of Athens and Greece?
a. absolutely
b. enough
c. a little
d. not at all
13. Did you learn things that you didn’t know before mobility?
a. absolutely
b. enough
c. a little
d. not at all
14. Do you think that the mobility helped the aims of the project?
a. absolutely
b. enough
c. a little
d. not at all
15. If you think the mobility was not helpful, name four reasons why it had no success?
16. Please, write your opinion about what else should have been done.
17. Do you think that after this mobility the partners know each other better and can improve their cooperation?
18. Did working with people from other countries help you improve your communication skills?
a. Very much
b. Enough
c. A little
d. Not at all
19. Did hospitalization help you get to know the customs of other cultures?
a. Very much
b. Enough
c. A little
d. Not at all
20. Did the program motivate you to learn new foreign languages?
a. Very much
b. Enough
c. A little
d. Not at all
21. Did you become better in working in teams?
a. Very much
b. Enough
c. A little
d. Not at all
22. Did you learn how to express your ideas?
a. Very much
b. Enough
c. A little
d. Not at all
23. Did you learn about different cultures?
a. Very much
b. Enough
c. A little
d. Not at all
24. Did you become better in respecting different cultures?
a. Very much
b. Enough
c. A little
d. Not at all
25. Did you learn about the skills a leader should have?
a. Very much
b. Enough
c. A little
d. Not at all
26. Did you learn about the skills an active citizen should have?
a. Very much
b. Enough
c. A little
d. Not at all
Results of Assessment
