We have arrived this year, as every year at this time, just before the expiration of the present which will become the past, and the arrival of the future which will become the present and then the past. A perpetual cycle of time that runs at the speed of light and shifts us from the past to the present and the future, without realizing it, since we are absorbed in the material changes of space-time.
This year we will say goodbye to 2023 and welcome 2024, and maybe deep inside, subconsciously we will wonder at some point if eternity has a duration, after all. Years come and go and people with them. Space-time is governed by the departures of existences that have either completed their cycle of life, or that cycle has been prematurely, unpredictably and unfairly terminated. At the same time that existences depart, new existences arrive, bearers of hope for the future of humanity. We will wish you a “Happy New Year” again this year, as every year, except that every year, no matter how much the habits and wishes seem to repeat themselves, it is never the same.
We always think of time as flowing, galloping, constantly changing, in fractions of a second, while we equate eternity with stability, a fact which is also found in the philosophical thought of Rousseau, who believed that time is the moving form of the immovable eternity.
The absolute, real, itself by its very nature time flows uniformly without relation to anything external, as the great Newton argued. According to Newton, time is usually used as it pertains to the senses, experience, and the external measure of duration, in the sense of motion, instead of actual time. [1]
Restless time, therefore, is the movement of abiding eternity, which through the flow of external time, subject to human perception and experience, takes the forms of the year, the month, the hour and turns into personal time, while the person uniquely owns spatiotemporal becoming. As the individual becomes familiar with spatiotemporal becoming, Being and Time acquire form, formless Being and the infinite Always acquire spatiality, Being through the corporeality of each existence unfolding within the hic et nunc, and time through the intracosmic spatiality that pervaded by months and years.
Years, months and hours flow in the midst of events, expressing human being-time complexes. Infinity pervades the eternal flow of humanity through the alternation between birth and death. The birth and the death of each human existence are the two defining events of the meeting of time and eternity. At birth eternity turns into personal time, the moment Being acquires a person, and at the condition of death personal time reverts to vast eternity, as personal Being is depersonalized as soon as corporality loses its vitality.
Time is omnipresent, sovereign of all, even if it is a human invention, its necessity is active, so that human existence as such determines the Here and Now of its Being, giving, through measurable time, form to eternity.
Eternity is shaped through the flow of years and hours. The years flow swiftly, but the hours flow slowly, we could say they rush slowly, because an hour is a short point in time of hic et nunc, which, although it assures us that We Are Here, that We Are Our in Body (Maurice – Merleau Ponty),[2] at the same time the suddenness of the unpredictabilityof this short point of time surpasses us, as the popular saying says: “Whatever an hour brings, the whole Time does not bring.” The present of time as time is experienced irrevocably by the human being, even if it is short and unpredictable, even if it is experienced in fractions of a second it acquires a face, from the moment the individual realizes within this time interval his Being, as she/he becomes familiar the present as a point of time-eternity coordination. “The clock indicates the moment – but what does eternity indicate?” Walt Whitman wonders,[3] perhaps, after all, can eternity be shown by man himself through the tragedy of his existence? While, that is, he becomes familiar with infinity through his Being, and at the same time, realizes his transience through the experience of measurable time. The tragedy of the end of human existence hides the following contradiction identified by Blaise Pascal who argued that, even if the universe crushes man, man is superior to that which kills him, precisely because he is aware of his finitude, just as of the superiority of the infinite universe, as opposed to the universe itself, which, though infinite, is not aware of its infinity.[4]
The awareness of the perpetual alternation between life and death, and rather of personal life and death, governs the transcendental tendency of human existence, which experiences its personal time as a span of endless eternity. The time-eternity relationship that governs the Being of human existence emerges through Edith Stein’s criticism of Heidegger regarding the Being/Zero alternation that governs the human being. Time flows through deep complexity and becomes the cause of the inter-relationship of Being – Nothingness, the cornerstone of which is man as an autopoietic entity.
The human being appropriates his Being, determining his temporal and spatial position as he extends within the world. Heidegger delves into the relationship between Being and Human being, diagnosing that man follows a continuous course of return from Being to Zero, since his relationship with Being is governed by the doublicity: proximity – withdrawal.[5]
For Stein, primordial time grounds the understanding of human existence, as well as human existence itself. Stein believed that the original time of all things emanating from the Creator activates the essence of man, and for this very reason Stein believed that the finitude of humans should not be defined in its temporality, as it participates in its own original time Creator. Man embodies his Being, from the moment he is preserved in his fleeting existence, while at the same time he becomes a participant in eternal existence. The human course is like a continuous transition from absolute nothingness to absolute Being, at the very moment when the human being knows his own personal Being through the eternal Being.
At this point lies Stein’s criticism of Heidegger, that is, Heidegger’s philosophy, as Stein pointed out, retreats in front of what gives substance and meaning to the human being and towards which the understanding of the entire human existence tends establishing the consciousness of I Am.[6] Man participates in the eternity of the Creator through personal time that begins within the world, permeates reality and unfolds beyond it. Thus, the endless repeatability of infinity takes form, the form of experiences and events that sculpt personal time.
The experience of coming to terms with the original everlasting time is marked every year at the Christmas and New Year’s Eve celebrations. Every year on Christmas Day people all over the world celebrate the Nativity of Jesus. The Incarnation of Jesus carries a universal message that transcends nationalities and religious denominations: the message of re-birth and hope.
According to religious texts and historical sources the birth took place in Bethlehem about 2,000 years ago. But for many people then, as, indeed, and now, it was not easy to grasp it as a fact and to believe it.[7] The Nativity of Jesus, the incarnation of the God-man is the culmination of the meeting between time and eternity, transcendental-tangible reality, the intermingling of the divine-human, which goes beyond common sense found in the midst of everyday life.
The Nativity of Jesus, although it happened once and unrepeatably 20 centuries ago, expresses an endless repeatability,which, however, is never expressed in the same way as a spatio-temporal event. The joyous and hopeful message of the Incarnation of Jesus is celebrated every year at exactly the same time, expressing the continuous re-birth of man, the unstoppable encounter of human existence with its physicality within which it extends, expresses itself, renews itself, activates its essence. The celebration of the Nativity of Jesus every year on December 25 highlights the openness of physicality, the possibility of man to approach, every year, and become more and more intimately familiar with his Being, as he meets the human again.
This endless repeatability of the message of infinity brings back every year, at such a time, the necessity of humanity-human-natural closeness.[8] Man discovers his humanity, but also his naturalness, from the moment he constitutes an autopoietic, totalizing entity that activates his Being, as he assimilates it, digging inside himself, in order to overcome the existential oblivion brought about by the dizzying flow of time. In the effort to recover his existential possibilities, man seeks divine power, which for some is something abstract, placing his hopes in a transcendent, timeless uncertainty that has not yet been revealed, rather than in the revealed temporal certainty of risk.
The divine for someone is specified as a divine person in the devine nature of Jesus Christ, for other people in other gods and deities, for others it simply constitutes an inner power of the individual. Whatever form the divine takes, as a force it is strengthened through the power of closeness, friendship, love.
The divine vital force is activated whenever man approaches the human. The divine power, whatever form it takes in one’s imagination, is strengthened, each time as it is embodied in acts of substance, unity, solidarity, compassion, empathy, acts that establish the very divine power of love. The divine power of love pushes man to find and recognize himself through the tension towards the other, through the tension towards the human. This very symbolism is brought to the surface by the Coming of the Divine Infant who is incarnated in a human body, that is, the re-birth of the human.
The embodiment of the divine power does not negate the human, on the contrary, it exemplifies the human wholeness, its psychosomatic selfhood and the possibility to recover its powers, each time it is reborn as a totalizing entity. Could it be that, after all, the incarnation of the God-man symbolizes the greatness of the incarnation of the human by man himself? Could it be that, when man succeeds in embodying the human by approaching himself and at the same time the other, he will be able to embrace the possibilities of his existence that exceed his limitation?
The limitation of the aborting and self-cancellation of human existence, not only due to the temporal limitation resulting in the inevitable-final nothingness of death, but also due to the resistance of man himself to the human, makes the chronological event one of the manifestations of sin within which the individual is constantly absorbed by the hybridizations of evil that tarnish the complex reality. Every time, therefore, that human existence contradicts the human, it follows a continuous course of return from Being to Zero, as its relationship with Being is governed by the contradiction of proximity – distance.
The withdrawal of the individual from his own Being that unfolds as Dasein within the world breaks the time-eternity relationship, with the result that eternity unfolds as a stagnant repeatability within which the individual dissolves and erodes. Personal time seems to be absent or on hold as the individual’s sense of transience is heightened through the nullification of his very existence.
The message of Christmas radiates through the different manifestations of love. Love is revealed as the true path to overcoming existential futility, for the moment within the condition of love time ceases to annihilate while the moment unfolds as an eternity that abolishes duration and end.
So what is the meaning of Christmas? Is every year the same? Is it the same for every person? Does the meaning of the holidays change with the changing year? And what about man? Does he change with the changing year?
Man’s ability to take care of himself and tend towards self-improvement distinguishes him from other beings, the ability to go from Zero to Being. The man of the newer and modern era, at the same time that he experiences the tension towards Being, withdraws, as he “throws himself” into the instrumentality of trivial reality (Besorgen- Fürsorge, according to Heidegger’s definition),[9] returning to his contingency. Man-absorbing instrumentality is at the heart of Heidegger’s philosophical thought, which returns alongside reflections on the meaning of Christmas and the melancholy of the holidays.
Christmas for most people is identified with Snow, lanterns, ornaments, the Christmas tree, sweets, Christmas carols, Santa Claus and presents, the many gifts that people exchange with each other, a habit that evokes in the gifts of the three wise men Magi. Every year, as early as the end of October, the department stores put out their holiday products, introducing us to the Christmas atmosphere two months before Christmas. Every year, at this time thousands of consumers flock to the stores to buy what the holiday season demands.
In recent years, in addition to the snow, ornaments, Christmas tree, sweets, gifts, Santa that mark Christmas, one more event has been added, which not only marks, but also expresses many other meanings about the meaning of the holidays, the fact of Black Friday. People all over the world rush to catch big sales on various “useful” items, “must haves” for everyday life, and of course “must haves” for the holidays. The Christmas atmosphere is distorted within the conditions of coercion and emotional manipulation that prevail these days in the markets. The Christmas atmosphere, the warmth, the human need to experience, even for a while, the magic of the holidays that transcends the mundane reality, is used by companies all over the world, catalyzing the emotions of the individual, especially on the days of the holidays that possibly more vulnerable, without the person himself realizing this effect. The joy, hope, closeness, love that make up the festive atmosphere become objects of neuro-marketing,[10] on the basis of which large companies attempt to penetrate and control the will, needs and desires of consumers.
The artificial needs created by the companies have resulted in the gradual mechanization of the Christmas holidays, and therefore of the individual himself, who is now being analyzed in the midst of commercial “shoulds”. The Christmas holidays, like the rest of life’s manifestations, are reduced to automatisms dictated by the modern bio-system, now taking the form of a holiday, and not a real celebration that highlights essential and valuable meanings and messages for the whole of humanity.
But how do instrumentality and useful tools (Martin Heidegger, Zuhanden)[11] determine the beauty and magic of Christmas? Could it be that, after all, the famous melancholy of the holidays is due to the fact, that is, that man confuses meaning with non-meaning, looking for the essence in his superficial needs and in his pretended relationships, which make even the feeling of joy and pleasure, an imposed obligation?
The person caught up in the imposed holiday frenzy automatically regulates their emotions several days before the holidays in order to get into the festive mood. Advertisements that start counting down the days to Christmas are shown before the autumn season is even over, creating a stressful condition as they impose a pseudo- jolly perfection. Time is counting down, everything “must” be perfect, we all “must” be happy every day on holidays, we all “must” party the same way, we all “must” consume the same products in order to “feel” the meaning of Christmas. Christmas is not suitable for thought, contemplation, since the person does not have time to let time breathe, because, quite simply, he “must” have fun, as everyone does.
Could it be that the famous melancholy of Christmas is due to this festive conformity that strips man of the emotions he has experienced, imposing on him feelings of artificial happiness, in which, many times, he becomes a participant in a mechanical way, without actually experiencing them, or he is conscious of the reason he experiences them. In fact, it is worth noting that some allergists have reported that after the holiday season, they were faced with more cases of hives and most of them did not have a clear food or pharmaceutical cause. Could it be that, after all, our bodies think and express themselves before us for us, resisting the materialistic automations of Christmas in the post-human age?
Christmas and the New Year mark change for the better, the redefinition of priorities, but most people today do not experience or realize Christmas as a real holiday or anticipation of the real holiday, as we wish “Merry Christmas” and “Happy New Year” out of habit, without realizing the importance this wish has for many people, who are faced with the annihilation of time.
The arrival of the new year signals hope for each of us. But what does it signify for a man who waits for Being? What does the new year signify for a person whose life is at stake, such as a patient who knows that his life is limited within a few months, and the change of time, in effect, serves as a reminder of the acceleration of his limitation? When the wish for Health is expressed not as a typical conversation of habit, but as a cry of anguish? Time, in these cases, unfolds as an adversary that intensifies man’s anxiety to prolong his stay. This vital impulse of the human existence whose life is at stake due to some serious disease, confronts the temporal evolution, pushing the existence itself beyond the limit of its personal temporality.
Man’s anxiety to catch up with life by overcoming its contingency unfolds amid unanswered “Why?”, doubtful “If” and uncertain “Will”. The patient relives the past, fears for the present and maintains an inner longing for hope for the future, trying to capture this moment of the vital impulse of hic et nunc and from a fleeting moment to transform it into an unchanging eternity. This agonizing vital drive of human wholeness expresses the tragedy of human existence, as well as the sensorimotor perceptuality of bodily subjectivity. The expression of the existential tragedy associated with human corporeality as an autopoietic totality is put into focus, especially in the modern era when the human body is reduced to materialistic automatisms and hybridizations of the Posthumanism, from the moment the feeling of psychosomatic pain that is coextensive with the vital drive, is a feature of the human existence experienced by its body.
Of course, the contribution of doctors is valuable and the management of such situations is decisive. How do the attending doctors who sympathize with the patients and are on duty even on holidays, practicing duty, experience these days?
As some treating doctors argue, in the hospital, at Christmas the scene changed, but the priorities in life did not change. So, the feeling of a holiday itself prevailed, not the feeling of a real celebration or anticipation of the real celebration, since the hospital is a microcosm of society. Other doctors report that on-calls and emergencies on holidays are a common occurrence, but they never felt like they were missing out on anything important, besides, as they point out, it’s all an idea. The real beauty of the holidays, for an on-call doctor, radiates in the form of empathy. Empathy, as argued by some healing doctors who have spent holidays on foot, on call, has its beauty, it is a necessary component of being human. It can prove a weakness in its exaggeration, however, when the time comes to experience this feeling they do not pay attention to the calendar, nor do they think about whether it is a holiday.
Man throughout his life measures time with clock hands and calendars, planning his life. Time permeates and determines every manifestation of life, to the point where it has become synonymous with freedom. When someone has plenty of time at his disposal, when he is not limited by deadlines, when he has the ability to choose and act freely, without being trapped within narrow time limits, he has the feeling of absolute freedom, he feels that he owns the meaning of freedom through the unhindered experience of the flow of time. Of course, natural time flows independently of individual and collective freedom, the familiarity of time, however, as an experience becomes difficult in the midst of alterations of freedom whenever it is intertwined with evil, with the consequence that the message of the love of the holidays seems more and more dystopian.
The symbolic dimension of the Incarnation of the God-Man highlights the divine- human closeness. The divine is no longer confined to the sphere of abstract eternal Being, but is born, acquires personal time, just like man. But there is one telling difference: sin.[12] The symbolism of the Nativity of Jesus highlights the nature of man, who extends himself as a whole, not denying his nature, but, as he becomes what he is, as he becomes more human. Man, however, often moves away from his Being, moves away from the human, falls into mistakes, many times irreparable mistakes that cannot be corrected, since time flows only towards the future, not giving the possibility of the repeatability of human actions in them and reparation.
“An hour has just struck. I don’t know which one: I can’t hear the hammer of the clock. […] At this supreme moment when I gather my memories, I find my crime with horror ; but I would like to repent even more”. these are some of the words of the convict in Victor Hugo’s masterpiece “The Last Day of a Condemned Man”.[13] The novel describes the last moments of a convict before his execution. The convict feels the flow of time passing at a dizzying pace. Time passes, the event, however, is not renewed, from the moment the convict experiences the ever-increasing repetition of anxiety and fear of his imminent execution.
The condemned man experiences conflicting emotions: on the one hand fear and anguish, on the other nostalgia, as he reflects on his freedom that has passed with the irreversible time, wondering how the innocence of so many years can be overturned in an instant, how a few fractions of a second are able to overturn entire decades of innocence with one crime, sealing time with one punishment.
The repetition of punishment and torture turns time into eternity, while waiting for execution creates a sense of the repetition of death: “What death lasts six weeks? Which death loop lasts a whole day? What is the torture of this irreparable day that flows so slowly and at the same time so quickly?‘[14] The waiting time of the execution turns the fear of waiting into a form of continuous death, to the point where the biological death of the execution has come to resemble redemption for the condemned, since it lasts only a moment.
So what does the New Year signify for a prisoner serving his sentence? Is he getting closer to release and freedom with each passing day, or do regrets and guilt slow the flow of time, increasing the distance from the freedom that comes, in essence, with purification.
Purification is the need of every person, whether he is serving his sentence or living his life free within the social whole, especially in the modern era of social changes and the withdrawal of man from the human. Millions of people around the world seek purification, hoping, every year, that it will come with the advent of the new year, hoping to be reunited with themselves and with each other.
The depth and importance of man’s need for purification is revealed on Christmas days through the innocence, sincerity and spontaneity of many children’s letters to Santa Claus, which are different compared to the letters written by children of other decades. Children used to ask Santa for toys and candies, today in the age of digital advancement and artificial intelligence toys such as dolls, wooden horses, carousels and soft toys have been replaced by tablets and electronic games. But now even these gifts of the digital age tend to be replaced by other needs that many children express through their letters: children now ask Santa Claus to bring Peace, to stop wars and violence, to eliminate hunger and unemployment, children no longer ask for gifts for themselves, but a job for their parents. Some children ask for parents, others ask for good parents, they ask for love, as they wonder why all this is happening in the world, hoping deep inside, in their own genuine and disarming childish way, that with time the person changes too.
2023 was another year of complexity and unpredictable evil, another year in which human tragedy unfolded in hideous forms, another year in which so many “Why?” were left unanswered, another year in which justice constitutes a punctum caecum in the flow of spatio-temporality. In the midst of all this otherworldly reality, man wonders what 2024 will be like, what will happen, what the new year hides for each of us, but also for the whole of humanity, what it is going to reveal to us about ourselves and for others? Certainly the new year will also be a year of upheavals, from the moment the good is constantly alternating with the bad, and if we also remember the “Obscure Philosopher”, Heraclitus “Everything flows“.
So let’s hope that in 2024 the ways of life will prevail over the ways of death, let’s hope that in 2024 there will be fewer than last year who will welcome the new year alone, let’s hope that in 2024 there will be fewer people who will welcome the new year in search of food and shelter, let’s hope in 2024 that we don’t face any more childish looks of despair and fear, let’s hope in 2024 that the concepts of kindness, love and regret cease to be considered utopian. Let’s hope that the wishes that are uttered, are sincerely meant and not expressed out of habit, hoping that if they are sincerely meant, maybe then they will come true.
We usually wish Happy New Year, hoping that this way we will exorcise the death we so fear, without realizing that as we daily withdraw from our Being and go against the humanity, we become familiar with the death we so fear. However, if we think dialectically about the meaning of the Christmas message, the relationship between the created and the uncreated, the visible and the invisible, looking at friendship and kindness, then maybe we won’t be afraid of death, maybe we won’t say Merry Christmas and the Happy New Year, maybe we will become better people..
Happy new year to everyone!
[1] Blaise Pascal, «Το Σκεπτόμενο Καλάμι», Σκέψεις, Grande Analogia Filosofica, (supervision: Michele Fenterico Sciacca, Marzorati, Milano-1964). Στο Umberto Eco, Riccardo Fedriga, (edit.), η Ιστορία της Φιλοσοφίας, (Storia della Filosofia a Cura di Umberto Eco e Riccardo Fedriga), (translated into Greek: Πηνελόπη Τριάδα, Χαριτωμένη Βόντα, Χρήστος Κοκκαλιάρης, Σοφία Ρουσάκη, ΚίμωνΠετράκης, Νικητιάνα Μανώγλου, Κλεοπάτρα Λαζάρου, Αχιλλέας Καλαμαράς, Κατερίνα Γούλα, Βασιλική Πατίκα), ©2014 by EM Publishers srl, Milano, ©2018 , εκδ. Ελληνικά Γράμματα, Γι’ αυτή την έκδοση ©2018 ΑΛΤΕΡ ΕΓΚΟ Α.Ε. , τόμ. 13, σ. 51.
[2] Ponty, M.M. Φαινομενολογία της Αντίληψης, ( Phenomenologie de la perception), (μτφρ. Κική Καψαμπέλη), εκδ. Νήσος, 2016, Αθήνα ( Gallimard, 1945).
[3] Walt Whitman, “The Eternal Present”, retrieved by: In the Words of Walt Whitman, https://inthewordsofwaltwhitman.com/the-universe/time-and-change/the-eternal-present/.
[4] Isaac Newton, «Χρόνος και Διάστημα», Μαθηματικές Αρχές της Φυσικής Φιλοσοφίας, ( Grande Antologia Filosofica, Michela Federico Sciacca, (edit.), Marzorati, Milano- 1964).Στο Umberto Eco, Riccardo Fedriga, (edit.), η Ιστορία της Φιλοσοφίας, (Storia della Filosofia a Cura di Umberto Eco e Riccardo Fedriga), (translated into Greek: Σ. Πεκιαρίδη, Μ. Ακριβάκη, Α. Παλιοσπύρος, Ν. Παναγιωτοπούλου), ©2014 by EM Publishers srl, Milano, ©2018 , εκδ. Ελληνικά Γράμματα, Γι’ αυτή την έκδοση ©2018 ΑΛΤΕΡ ΕΓΚΟ Α.Ε., τόμ. 12, σ. 358.
[5] Σωκράτης Δεληβογιατζής, Ζητήματα Διαλεκτικής , 4η έκδοση, εκδ. Ερωδιός, Θεσσαλονίκη 2010.
[6] James Orr, “Being and Timeless: Edith Stein’s Critique of Heideggerian Temporality” (2014), retrieved from: https://www.academia.edu/4104510/Being_and_Timelessness_Edith_Steins_Critique_of_Heideggerian_Temporality. (10/12/2023)
[7] Jean Maalouf, Christmas Shock. The Human Experience of God, ©2010 by Jean Maalouf, Xlibris Corporation, printed in the USA, retrieved from: https://www.google.gr/books/edition/CHRISTMAS_SHOCK/wfnI1uheEmIC?hl=el&gbpv=1&dq=christmas+philosophy&printsec=frontcover (25/11/2023).
[8] Σωκράτης Δεληβογιατζής, Το Φυσικό και το Ανθρώπινο, εκδ. Ερωδιός, 3η έκδοση, Θεσσαλονίκη, 2002.
[9] Martin Heidegger, Είναι και Χρόνος ( Sein und Zeit, 1927), (Μεταφρ: Γιάννης Τζαβάρας), εκδ. Δωδώνη, Αθήνα, 1η εκδ. 1978, 2η, 2013.
[10]Christine Cauquelin, Olivier Agogué [Direction] La Science des Émotions (Documentary), (2020), ©Effervescence Doc- Effervescence Fiction- Brick Lane Productions 2020, retrieved from: https://www.ertflix.gr/vod/vod.323022-ta-mustika-ton-sunaisthematon-2 (retrieved: 10/12/2023).
[11] Martin Heidegger, Είναι και Χρόνος ( Sein und Zeit, 1927), (Μεταφρ: Γιάννης Τζαβάρας), εκδ. Δωδώνη, Αθήνα, 1η εκδ. 1978, 2η, 2013.
[12] Jean Maalouf, Christmas Shock. The Human Experience of God, ©2010 by Jean Maalouf, Xlibris Corporation, printed in the USA, retrieved from: https://www.google.gr/books/edition/CHRISTMAS_SHOCK/wfnI1uheEmIC?hl=el&gbpv=1&dq=christmas+philosophy&printsec=frontcover (25/11/2023).
[13] Victor Hugo, The Last day of the Condemned, (Le Dernier jour d’un condamné, 1829), published by: Books on Demand, 2023, retrieved from: https://www.google.gr/books/edition/The_last_day_of_the_condemned/NsjDEAAAQBAJ?hl=el&gbpv=1. ( retrieved:10/12/2023).
[14] Βίκτωρ Ουγκώ, Η Τελευταία Ημέρα ενός Κατάδικου, (translated into Greek: Γεωργία Μαυρουδή), εκδ. Καρακώτσογλου, Αθήνα, ©2020.
