The Genesis Of The Mycenaean Citadel: A Philosophical Quest For The Origins Of The Architectural Forms

This thesis deals with the origins of the architectural forms as expressed in the Homeric Mycenaean citadel. The Genesis of the Mycenaean Citadel is a philosophical quest which reveals the poetic dimension of the Mycenaean architecture. The Introduction deals with general theories on the subject of space, which converge into one, forming the spinal idea of the thesis. The ‘process of individuation’, the process by which a person becomes ‘in-dividual’ that is a separate, indivisible unity or ‘whole’, is a process of transformation and renewal which at collective level takes place within the citadel. This is built on the archetype which expresses both the nature of the soul as a microcosm and of the divinely ordered Cosmos. The confrontation of the rational ‘ego’ with the unconscious is the process which brings us to the ‘self’, that organising center of the human psyche which is symbolised through the centre of the citadel. . Chapter I refers to ‘the Archetype of the Mycenaean citadel’. The Mycenaean citadel, which is built on a certain pattern of placement and orientation in relation to landscape formations, reproduces images which belong to the category of the ‘archetypal mother’. On the other hand, its adjustment to a central point with ‘high’ significance, recalls the archetypal image of Shiva-Shakti. The citadel realises the concept of a Kantian ‘One-all embracing space’; it is a cosmogonic symbol but also a philosophical one. Chapter II examines the column in its dual meaning, which is expressed in one structure; column and capital unite within their symbolism the conscious and unconscious contents of the human psyche and express the archetype of wholeness and goal of the individuation process. 33 Chapter III is a philosophical research into the ‘symbolism of the triangle’, the sacred Pythagorean symbol which expresses certain cosmological beliefs about the relation between human nature and the divinely ordered Cosmos. The triangular slab over the Lion Gate is a representation of the Dionysiac ‘palingenesia’, that is the continuity of One life, which was central to the Mycenaean religion. Chapter IV deals with the tripartite ‘megaron’. The circular hearth within the four-columned hall expresses the ‘quaternity of the One’, one of the oldest religious symbols of humanity. Zeus is revealed in the ‘fiery monadic unit-cubit’ as an all-embracing god next to goddess Hestia, symbolised by the circular hearth. The ‘megaron’ expresses the alchemical quaternity and the triad but also the psychological stages of development in the process towards wholeness. In the Conclusions it is emphasised that the Mycenaean citadel was created as if in a repetition of a cosmogony. It is a ‘mandala’, the universal image which is identified with God-image in man. Moreover it is built in order to be experienced by its citizen in the process of his psychological transformation towards the ‘self’, the divine element within the psyche which unites with the divinely ordered Cosmos

Valued tradition? Armed policing in the UK

The traditional social “contract” in the UK mainland between the public and the police involves the ideal of an unarmed police service. In recent years while the public have accepted the more visible role of specialist armed officers on security duties in airports and strategic positions, the majority of officers remain unarmed. Following 7/7 in London and the Derrick Bird case in Cumbria there have been media calls for more police officers to be armed on a routine basis .This would fundamentally change the social contract and the relationship with the British public. The principle of policing by consent and the idea of the citizen in uniform are the fundamental tenets of British policing .Historically the only forces in the UK which are routinely armed are the Police Service of Northern Ireland in Northern Ireland, the Ministry of Defence Police and the Civil Nuclear Constabulary. In contrast all major police forces in Europe, as well as the US, Canada and Australia routinely carry firearms, the exceptions apart from Britain, are the Irish Republic, and New Zealand. In Norway officers carry arms in their cars but not on their person. Every time unarmed police officers are killed, as with the tragic case of Nicola Hughes and Fiona Bone killed in the line of duty in Manchester in 2013, the question of arming the British Police is raised.So does the current balance protect the public and safeguard officers or does it fail to satisfy either. Is the current balance between unarmed and armed police in the UK suitable for the 21st Century? There appears to be competing agendas for the Police to contend with. These have been illustrated by recent controversy in Scotland about a standing authority which allowed a small number of officers to carry guns while on routine patrol .Politicians and community leaders attacked the nationwide roll-out of officers with a standing authority to carry guns on routine patrols since the formation of Scotland’s single police force. The Forces armed police monitoring group recommended keeping the standing authority in place after it was given intelligence on serious organised crime groups in 2014.The Inspectorate of Constabulary in Scotland (HMICS) in its review of the authority (2014) said the operational need for the authority is justified by national intelligence and threat levels.