{"id":25,"date":"2026-08-18T07:56:36","date_gmt":"2026-08-18T07:56:36","guid":{"rendered":"https:\/\/carpe-kairon.de\/ueber\/"},"modified":"2026-09-08T17:15:09","modified_gmt":"2026-09-08T17:15:09","slug":"ueber","status":"publish","type":"page","link":"https:\/\/carpe-kairon.de\/en\/ueber\/","title":{"rendered":"02_\u00dcber uns"},"content":{"rendered":"
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What makes us who we are?<\/h2>\n\n\n\n

The enjoyment of poetry and the delight in philosophical conversation are what set human beings apart. Humanity\u2019s deepest, truest need is soulful and mental fulfilment.<\/p>\n\n\n\n

The Carpe Kairon<\/em> Institute aims to remind us, in a hectic, often mechanistic and materialistic consumer society, that we do not need all these many things to be happy. Often, a good conversation, a profound thought or a deeply uplifting feeling is enough. Through our contributions, we aim to spark an interest in engaging with ancient literature and its content \u2013 a period in which language and the human spirit reached a unique peak of splendour. Furthermore, we are happy to support you as best we can in learning an ancient language, reading original ancient texts or exploring the intellectual and philosophical world of antiquity.<\/p>\n<\/div>\n<\/div>\n\n\n\n

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Why learn ancient languages?<\/h2>\n\n\n\n

Knowledge of ancient languages is anything but popular these days. This is mainly because, unfortunately, their immense benefits are completely overlooked nowadays. In the following, we would like to outline some of these benefits.<\/p>\n<\/div>\n\n\n\n

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1. Language as a mental tool<\/h3>\n\n\n\n

First of all, it is important to realise that many modern languages cannot stand up to comparison with the classical languages of antiquity. Whilst humanity has made enormous technological progress, it has regressed linguistically. So whilst our species\u2019 technological capabilities continue to grow, our linguistic skills are steadily declining, and with them many psychic and mental abilities that are closely linked to language.<\/p>\n\n\n\n

Language is an mental tool. We can compare it to a spaceship: whilst we can now fly to the Moon \u2013 something that was technically impossible in antiquity \u2013 the ancient languages, which were many times more complex, were able to open up subtle and remote mental realms which, in turn, are difficult for the modern mind \u2013 with its degenerate instruments, namely modern language \u2013 to reach: Classical Greek, for example, has the capacity to form over 600 forms for every single verb. The subtle nuances expressed in this way can, at best, only be laboriously paraphrased in German or English. Many ancient Greek modes of thought are simply not accessible in modern languages in this way. Any human mind that engages with such a language therefore benefits immensely, as its thinking is equipped with a tool that is far superior to the usual tools of thought \u2013 or languages \u2013 of our time.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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2. The Treasure of Literature<\/h3>\n\n\n\n

The second great treasure held by the ancient languages is that of classical literature: Plato\u2019s philosophy, which remains unrivalled both in the depth of its insight and in the beauty and wit of its vivid language; the poetry of Homer, which, with its enchanting rhythm, evokes powerful images in the reader\u2019s mind\u2019s eye; the classical tragedies of Aeschylus, Sophocles and Euripides, which reveal so much about the inner nature of humankind; Euclid\u2019s Elements<\/em>, which make the mathematical theorems we were made to learn by heart at school truly comprehensible, so that they become our eternal intellectual property; or the marvellous poetry of Sappho, which, with its unique rhythms and imaginary depictions, works its magic on the sensibilities of every sensitive soul. The key to all these and many other texts lies in the ancient languages. Those fortunate enough to be able to read these texts in the original experience a unique inner delight: an inspiration of the mind and a refreshment of the soul, the likes of which are so rarely found in modern art.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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3. The key to our intellectual heritage<\/h3>\n\n\n\n

A third reason is that ancient languages hold the key to the intellectual heritage of European culture. Countless works of art and philosophy from a wide variety of eras cannot be fully understood without recognising and comprehending the innumerable references and allusions to antiquity. Many classical poets of modern cultures, such as Goethe, philosophers such as Kant or Nietzsche, as well as musicians, painters and visual artists, lived at a time when knowledge of ancient languages and classical literature was still part of the standard educational canon: \u2018Die alte Baubo kommt allein, \/ Sie reitet auf einem Mutterschwein\u2019 (Faust I, lines 3962\u20133963). Who can understand these verses without any knowledge of the Greek Mysteries of Eleusis?<\/p>\n\n\n\n

Conversely, every ancient work one becomes acquainted with opens up a completely new perspective on cultural history, which sometimes even leads to one catching leading modern politicians quite blatantly drawing on Thucydides in their speeches. In the introduction, this Greek historian apparently described his own work quite knowingly as a \u03ba\u03c4\u1fc6\u03bc\u03b1 \u03b5\u1f30\u03c2 \u1f00\u03b5\u03af: a possession for ever.<\/p>\n\n\n\n

And it is not only art and philosophy; the very terminology of science is, too, thoroughly shaped by the ancient languages. For those who have a firm grasp of Greek and Latin vocabulary, the language of science is an open book: the \u2018ion\u2019 is a \u2018moving\u2019 particle, the \u2018atom\u2019 is \u2018indivisible\u2019, and the \u2018temple\u2019 is a \u2018(sacred) section\u2019. \u2018Profane\u2019 refers to the area \u2018in front of the sanctuary\u2019; sectoral heterochromia is a \u2018difference in colour within a section (of the eye)\u2019; a tractor is \u2018a pulling machine\u2019; \u2018cheers\u2019 literally means \u2018may it be of use\u2019; and the helicopter is a \u2018screw-winged aircraft\u2019. The clinic is the place where people lie on couches (\u03ba\u03bb\u03af\u03bd\u03b7); the German dative is the \u2018case of giving\u2019 (ich gebe dir \u2026); the german Pr\u00e4teritum is literally \u2018that which has passed\u2019; calligraphy is \u2018beautiful writing\u2019; the machine is \u2018the good idea\u2019. The tangent is the straight line that \u2018touches\u2019 the circle, the hypotenuse is the one that \u2018extends\u2019 at a right angle, and the asymptote is the one that \u2018does not coincide (with the curve)\u2019\u2014that is, it never touches it, even though it approaches it forever. Philosophy is the \u2018passionate love of wisdom\u2019; hydrophil means \u2018loving water\u2019; Philipp is the one who \u2018loves horses\u2019; and etymology is the \u2018study of the true meaning of words\u2019.<\/p>\n\n\n\n

The list could go on almost indefinitely and is intended merely to give a brief impression of just how much deeper one\u2019s understanding of one\u2019s own language\u2014including both academic and everyday terms\u2014becomes when engaging with the classical languages of antiquity. This understanding of one\u2019s own cultural roots is increasingly being lost amongst a large proportion of the modern population, causing the use of language and the appreciation of cultural treasures to become increasingly superficial. Knowledge of ancient languages and classical literature has the opposite effect, imparting unimagined depths to thought and a mature, discerning grasp of language.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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4. Improving general language skills<\/h3>\n\n\n\n

Fourthly, linguistic competence in general also benefits. For anyone who understands Latin or Greek grammar, it is easy to grasp why the Germans \u2018auf dem Stuhl sitzen\u2019, whereas they \u2018sich auf den Stuhl setzen\u2019. Even in Greek, the dative case answers the question \u2018where?\u2019 in spatial logic, whilst the accusative case answers the question \u2018where to?\u2019. They will also be able to effortlessly explain the frequently asked question of why it is called \u2018das M\u00e4dchen\u2019 \u2013a girl with a neuter article?\u2013 by referring to the diminutive that is already formed regularly as a neuter in Greek. \u2018Das M\u00e4dchen\u2019 is a diminutive form of \u2018die Magd\u2019. After all, the Germans also say \u2018das B\u00fcbchen\u2019 and \u2018das St\u00fchlchen\u2019.<\/p>\n\n\n\n

Anyone who \u2013as a German\u2013 knows how to pronounce the Greek letters tau (\u03c4\u03b1\u1fe6) and theta (\u03b8\u1fc6\u03c4\u03b1) correctly will also be able to pronounce the Spanish verb \u2018tener\u2019 without immediately giving himself away as a German through his accent, which includes a breathy \u2018t\u2019 sound. Of course, he will not need to learn what the word means, as he is already familiar with the Latin verb \u2018ten\u0113re\u2019. He will be able to see straight away why Russian does not need a verb and manages with just two words to say: \u2018I am a student\u2019 (\u042f \u0441\u0442\u0443\u0434\u0435\u043d\u0442).<\/p>\n\n\n\n

An understanding of ancient languages also deepens our insight into the processes of sound change, as a result of which words that previously seemed entirely unrelated suddenly appear to be dialectal forms of a single language: the Greek \u1fe5\u03ae\u03b3\u03bd\u03c5\u03bc\u03b9 (to break; root: *wr\u0113g), for example, is then quite clearly directly related to the German verb \u2018brechen\u2019, the nouns \u2018Wrack\u2019 and \u2018Fragment\u2019. The Greek \u1f14\u03c1\u03b3\u03bf\u03bd (the work; root: *werg) corresponds to the English verb \u2018to work\u2019, the German noun \u2018Werk\u2019 and \u2018wirken\u2019, and also forms the stem from which the name Georg \u2013 literally \u2018earth-worker\u2019 (i.e. farmer) \u2013 and the word \u2018energy\u2019 (literally: \u2018in the work\u2019) are derived: and, of course, in many other languages: la energ\u00eda (Spanish), die Energie (German), \u044d\u043d\u0435\u0440\u0433\u0438\u044f (Russian), Jorge (Spanish), but also J\u00f6rg and J\u00fcrgen (German).<\/p>\n\n\n\n

Furthermore, the syntactic structure, for instance, of the German language is almost entirely shaped by Latin grammar, which is why a knowledge of ancient syntax also significantly enhances one\u2019s ability to express oneself in German. All in all, the benefits that studying the classical languages of antiquity brings to one\u2019s overall linguistic competence can hardly be overestimated.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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There are, therefore, all manner of reasons \u2013 which could only be touched upon here \u2013 for engaging with classical languages: the enrichment of one\u2019s mental and soul life, reconnecting with the roots of European intellectual culture, the development of linguistic skills, and so on. In this context, spoken language can certainly be regarded as the greatest achievement in the history of humankind. Cultivating proficiency in the use of this linguistic and intellectual tool is worthwhile for that reason alone. <\/p>\n\n\n\n

At the same time, however, the intellectual and aesthetic pleasure derived from engaging with ancient texts is well worth the effort: a pleasure that is not only profound and beneficial, but also, to the highest degree, sustainable and environmentally friendly. After all, one needs nothing more than a few books and one\u2019s own mind to experience it.<\/p>\n\n\n\n

We would therefore be delighted to accompany you on your journey into the fascinating world of ancient languages and literature, and to work together to revitalise and enrich Europe\u2019s modern intellectual culture by reconnecting it with its roots.<\/p>\n<\/div>\n<\/section>\n\n\n\n

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Our philosophy<\/h2>\n\n\n\n
Introductory thoughts<\/summary>\n

In the strict and proper sense of the word, this section ought not to be called \u2018philosophy\u2019 at all. For philosophy, when understood in the Platonic sense, does not consist in setting out or advocating particular opinions and values, but rather in examining opinions and concepts of value and, in this way, embarking on a quest for truth and knowledge. Philosophy (Greek: \u1f21 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1) in the strict sense refers precisely to the love (\u1f21 \u03c6\u03b9\u03bb\u03af\u03b1) of wisdom (\u1f21 \u03c3\u03bf\u03c6\u03af\u03b1), although the Greek language recognises various concepts of love: Philia (\u1f21 \u03c6\u03b9\u03bb\u03af\u03b1) \u2013 similar to Eros (\u1f41 \u1f14\u03c1\u03c9\u03c2, hence \u2018erotica\u2019) and in contrast to agape (\u1f21 \u1f00\u03b3\u03b1\u03c0\u03ae) \u2013 is a desiring love that strives for something it expressly does not possess. Philosophy is therefore not the possession of wisdom or truth, but the search for them, in which the seeker is aware that he does not yet possess what he is seeking.<\/p>\n\n\n\n

The following section, in turn, describes in more contemporary terms the \u2018philosophy\u2019 behind Carpe Kairon<\/em> \u2013 that is, the values we uphold and the views on which these values are based: Carpe Kairon<\/em> steckt, also die von uns vertretenen Werte sowie die Meinungen, welche diese Werte begr\u00fcnden:<\/p>\n\n\n\n

Carpe Kairon<\/em> aims to promote the preservation of Europe\u2019s ancient cultural heritage, to make the value of this intellectual tradition recognisable, accessible and fruitful, and to enrich modern life in many ways through ancient languages, texts and content within private, political, economic and social contexts. To achieve this, however, an understanding of the relationship between ancient and modern culture must first be developed: in technological terms, antiquity was, of course, inferior to the modern age in many respects. Yet it is precisely the technological achievements of the modern age that give rise to the possibility that the sheer fascination with the capabilities of modern computers, mobile phones, rockets, cars and so on may blind society to the achievements of other eras and cultures.<\/p>\n\n\n\n

The achievements of antiquity, in turn, lay particularly in the full development of language and the sublimation of thought. A language such as Ancient Greek is far ahead of modern languages in terms of syntax, morphology and lexicon \u2013 particularly as regards the mental and psychic vocabulary. Language is the tool for exploring the realm of the soul and intellect. Just as modern telescopes peer far into space and (unmanned) space travel now ventures close to the Sun, so ancient languages can penetrate deep into the realm of the soul and intellect, thereby reaching the most distant, fascinating and beautiful regions. The results of these mental explorations are available to us in the surviving writings and in the very essence of the language itself. Whilst, however, a smartphone is easy for anyone \u2013 even the layperson \u2013 to use, so that everyone can quickly and easily see its benefits for themselves, learning an ancient language and engaging thoroughly with the texts and their content requires intellectual work and effort. Modern technology relieves us of work, whilst engaging with antiquity creates work for us. It is, of course, no surprise that many people give unreserved preference to the modern age, and that knowledge of ancient languages is being increasingly marginalised in culture and society. Yet one thing is overlooked in this: the intellectual work we undertake as human beings is precisely what realises and fulfils us as human beings in the truest sense.<\/p>\n<\/details>\n\n\n\n

Aristippus and human pleasure<\/summary>\n

I would like to recount a little story: it is said that Aristippus, a pupil of Socrates, was once shipwrecked with some companions and washed up on a foreign shore. When he recognised geometric figures in the sand there, which illustrated a Euclidean proof, he suddenly exclaimed joyfully to his companions: \u2018Take heart, I see traces of people!\u2019 (For more on this story, see, for example, Brandt, Reinhard, 2000: Philosophy in Pictures. From Giorgione to Magritte. Cologne, pp. 164\u2013200) Euclidean geometry is an example here of a form of intellectual engagement that, amongst all living beings in this world, is unique to humankind. As human beings \u2013 and this is one of the facts that some of the ancient philosophers understood far more clearly than their modern successors \u2013 we share in both plant life, that is, metabolism, growth, reproduction, etc., and animal life, such as, for example, locomotion and active interaction with other individuals. Conceptual, intellectual and mathematical activity, however \u2013 \u2018mathematics\u2019 here, in the ancient sense, refers to the intellectual engagement with the four disciplines (\u03c4\u1f70 \u03bc\u03b1\u03b8\u03ae\u03bc\u03b1\u03c4\u03b1): arithmetic, geometry, music theory and the theory of motion \u2013 is what defines and distinguishes human beings as human beings.

Just as the swallow, for example, realises its nature by flying skilfully and nimbly, so does the human being realise his nature precisely through intellectual activity. And just as the swallow experiences a particular sense of joy in freely and skilfully expressing its abilities, so does the human being experience a particular sense of joy in engaging in intellectual inquiry or creative activity of the soul. Classical languages and texts enable us to engage in precisely this activity in its most beautiful form. However, they are scarcely known to most people today, nor are they accessible to them. Technology undoubtedly helps us to fulfil our sensual desires with ever-greater ease and to act with ever-greater vigour within our sphere of activity. Yet it is of little assistance to us when it comes to realising our psychic and mental nature, particularly with regard to conceptual thinking. And so we prefer to live out our lives as swallows, flying through the air with the aid of technology, rather than allowing ourselves to be carried on the wings of poetry and philosophy through the realms that are so fundamentally our own. Yet it is here \u2013 and this seems to have been almost entirely forgotten \u2013 that we can experience the greatest and most distinctive pleasure of all.<\/p>\n<\/details>\n\n\n\n

A word on sustainability<\/summary>\n

At this point, it can\u2019t do any harm to go into the aspect of sustainability in a little more detail. As briefly outlined above, human beings are complex creatures with many facets. We experience sensual pleasure, we experience pleasure when we achieve our goals, and we experience intellectual pleasure. All these forms of pleasure are important, but they are only truly beautiful when they come together to form a harmonious whole. Like all living beings, human beings seek and strive for pleasure and happiness in every moment of their existence. However, if they fail to recognise the most essential part of their being and have no idea how \u2013 or even that \u2013 they can find fulfilment there too, then they search in vain for what they lack in their other faculties, which in turn throws their very nature out of balance.

The entertainment industry in the broadest sense \u2013 that is, the hospitality sector, travel and much more \u2013 goes to great lengths to continually heighten the pleasure derived from sensory experiences and to exploit them in ever more extravagant ways. The pinnacle of this trend is particularly evident in private space travel and other extreme luxury goods. Every day, unimaginable quantities of natural resources are used, ultimately achieving nothing more than providing the five senses with the most extravagant experiences possible: the view from a space capsule, the taste of lobster with gold leaf, and so on. It is obvious that such a trend runs radically counter to all efforts towards sustainability. On the other hand, for those who discover the intellectual joys of human existence and find a significant part of their fulfilment in this, a few books, a knowledgeable conversation partner and their own psychological and mental abilities are enough to experience deep joy and pleasure, whilst at the same time allowing these inner abilities to continue to flourish.

A successful sustainability movement cannot be based primarily on (unconditional) renunciation or unchecked technological progress; rather, by recognising human nature, it must help people rediscover the innate pleasure that is true to their nature, which in turn naturally conserves the environment and resources. There is therefore much to be gained if intellectual pleasure were to regain its rightful place in society. Ancient texts and languages are abundant sources, ideally suited to indulging this pleasure.<\/p>\n<\/details>\n\n\n\n

The key to one\u2019s own cultural language<\/summary>\n

However, engaging with ancient texts and languages is not only a source of enjoyment, but also fosters skills and competences. Crucial to this is the key role played by the Greek and Latin languages in Europe\u2019s cultural development: Our scientific thinking and our specialist terminology \u2013 the so-called \u2018termini technici<\/em>\u2019 \u2013 are almost without exception influenced by Greek and Latin, for until around 150 years ago, admission to all degree programmes at universities was reserved exclusively for graduates of humanities-oriented grammar schools (cf. Kitzbichler<\/em>, Josefine \/\u00a0Lubitz<\/em>, Katja \/\u00a0Mindt<\/em>, Nina, 2009: Theorie der \u00dcbersetzung antiker Literatur in Deutschland seit 1800. Berlin\/New York, p. 55), who had studied Greek and Latin intensively for many years. Anyone familiar with Greek and Latin understands almost every technical term on the spot: ad hoc<\/em>, as the Latin scholars say.

The isotope occupies the same position in the periodic table of elements; the term derives from the Greek \u1f34\u03c3\u03bf\u03c2 (equal) and \u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2 (the place \u2013 hence also \u2018topography\u2019, literally: \u2018description of a place\u2019); the theory (\u1f21 \u03b8\u03b5\u03c9\u03c1\u03af\u03b1) literally means \u2018contemplation\u2019 as opposed to practice (\u1f21 \u03c0\u03c1\u1fb6\u03be\u03b9\u03c2 = action). The Perfekt, the compound past tense in German, literally means \u2018that which is completed\u2019 (Latin: perfectum); the indicative is the mode of statement (Latin: indicare). A large number of other terms have already been traced etymologically above. And whilst most young people today, in all subjects \u2013 whether at school or at university \u2013 are forced to mindlessly memorise countless technical terms, the meaning of which they scarcely understand, it is easy for those educated in the classical languages to grasp almost any technical term in context at first glance.

Over the last 100 years, philological education has declined rapidly and is now virtually non-existent, resulting in a huge gap in people\u2019s conscious engagement with their own cultural language. As a teenager, the physicist Werner Heisenberg was still translating Plato\u2019s dialogue Timaios<\/em> whilst sitting on the roof of the seminary in Munich (cf. Heisenberg<\/em>, Werner, 1969: Der Teil und das Ganze. M\u00fcnchen, pp. 19\u201322). Today, by contrast, very few people \u2013 whether academics or not \u2013 have read even a single Platonic dialogue. Consequently, not only has the link to an understanding of scientific concepts been lost, but also the connection to the philosophical, literary and poetic tradition that has shaped Europe since Homer (c. 800 BCE). Many works of German literature, such as Goethe\u2019s Faust, can scarcely be understood, let alone enjoyed, without a knowledge of classical antiquity. A large part of German grammar only developed as a result of German scholars translating Greek and Latin texts and, in doing so, having to expand the linguistic possibilities of their mother tongue (see, for example, Meibauer<\/em>, J\u00f6rg et al., 2002: Einf\u00fchrung in die germanistische Linguistik. Stuttgart \/ Weimar, pp. 330\u2013331).

Knowledge of ancient languages thus forges a link to an understanding of almost 3,000 years of European linguistic, intellectual and cultural history, from which modern society is increasingly cutting itself off without this knowledge. Conversely, the acquisition and cultivation of ancient languages enrich cultural life and psychological and mental abilities in many ways.<\/p>\n<\/details>\n\n\n\n

The Platonic Dialogue<\/summary>\n

Plato\u2019s body of work forms, in a sense, the very core of European intellectual history. It therefore lies at the heart of Carpe Kairon<\/em>. The philosophical and literary quality of Plato\u2019s dialogues can be regarded as unrivalled to this day. The pleasure, the psychological refreshment and the intellectual elevation and sharpening that reading the original Platonic dialogues affords us cannot be described in plain terms. The benefits, both for the individual and for society, for the arts and for science, for the economy and for politics, would be immense if the reading of Plato\u2019s dialogues were to find its way back into public and private life.

Plato is the author Carpe Kairon<\/em> recommends to every reader. Platonic philosophy touches directly upon the essence of any truly philosophical way of life, and Platonic language \u2013 particularly dialectic \u2013 is a prime example of communication and the art of conversation. It is the dialogues \u2013 for example, on courage (cf. Plato, Laches<\/em>), piety (cf. Plato, Euthyphron<\/em>), justice (cf. Plato, The Republic<\/em>) and beauty (cf. Plato, Hippias Maior<\/em>), in which human beings realise their full potential; in which, if we follow the text closely, we experience a depth of thought that is rarely attained; and through the understanding of which we can feel an indescribable joy that henceforth accompanies our soul like a light. The range of literature is vast, and of course authors such as Homer, Aeschylus and Euclid can also enthuse, enchant or fulfil the human soul. In Plato, however, the greatest possible pleasure coincides with the greatest possible benefit, which is why our foremost concern is to promote and support the reading of Plato in the long term.<\/p>\n<\/details>\n\n\n\n

Final thoughts<\/summary>\n

The list of benefits and gains resulting from the rediscovery of antiquity could be continued at length with many further details, just as could the list of individual authors and texts. In almost every field, reconnecting with antiquity \u2013 and, in particular, combining modern skills and experiences with ancient ways of understanding and expression \u2013 can represent an immense enrichment, capable of bringing both the individual and our culture as a whole into a new balance. With Carpe Kairon<\/em>, we wish to do our utmost to promote and support this step towards a unique synthesis of modernity and antiquity, and to take it ourselves.<\/p>\n<\/details>\n<\/section>\n\n\n\n

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Institute Management<\/h2>\n<\/div>\n\n\n\n
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Sebastian F. Seeber<\/h3>\n\n\n\n

Head of Department \/ Lecturer<\/p>\n\n\n\n

Sebastian F. Seeber studied Greek, Philosophy and Classical Philology at the Humboldt University of Berlin<\/em>. Since 2025, he has been working on his PhD at the Universit\u00e4t Regensburg<\/em> on Plato\u2019s dialogue Cratylus<\/em>. He teaches Greek at, amongst other places, the University of W\u00fcrzburg<\/em> (JMU<\/em>) and is the founder of the Carpe Kairon<\/em> Institute.
His work focuses on bringing ancient literature and poetry up to date and making them relevant to the present day, but particularly on researching and teaching Plato\u2019s language and philosophy.<\/p>\n<\/div>\n<\/div>\n<\/div>

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Was macht uns aus? Der Genuss der Poesie und die Lust am philosophischen Gespr\u00e4ch sind ein Alleinstellungsmerkmal des Menschen. Des Menschen innigstes, wahres Bed\u00fcrfnis ist seelisch-geistige Erf\u00fcllung. Das Institut Carpe Kairon verfolgt den Zweck, in einer hektischen, oft mechanisch-materialistisch gepr\u00e4gten Konsumgesellschaft daran zu erinnern, dass wir nicht all die vielen Dinge brauchen, um gl\u00fccklich zu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"no-title-sticky-header","meta":{"footnotes":""},"class_list":["post-25","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/pages\/25","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/comments?post=25"}],"version-history":[{"count":77,"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/pages\/25\/revisions"}],"predecessor-version":[{"id":674,"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/pages\/25\/revisions\/674"}],"wp:attachment":[{"href":"https:\/\/carpe-kairon.de\/en\/wp-json\/wp\/v2\/media?parent=25"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}