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the opposite possibility, even though there is no good without evil, no health without disease (see Heraclitus). In the same way, there is no light without darkness. On the other hand, it is as though the idea of brotherhood really does seem to “fall to the side.” Of the three “big ones,” freedom still remains to be discussed, but its interpretation, as we have seen, is more than problematic. It is ideal and unrealistic. It is impossible at this point to analyze it in more detail. It is enough to note that freedom is different for the individual and for the community, and also that we cannot disregard the relationship between freedom and necessity, although let us add: Hegel thinks differently, and the existentialist Sartre has still another perspective. Let us look at the concepts used throughout history to describe the “other” and the “alien”. The original meaning of the terms and the transformation they have undergone over time reveal much. The Greeks used the term Eévoc (xenos) for both other and alien, meaning both stranger and guest. But they also used the term &yvwotos (agnothos), which means “unknown to the community” and has a much milder overtone. However, there is another term, Gevodoéia (xenodochia), which means hospitality, a friendly welcome. The Eevodoxeiov is the place where the stranger is looked after, in the Middle Ages the place where pilgrims were looked after (hospitale pietatis), in Hungarian it is the "ispotály". The &évos, then, becomes (can become) a stranger’s welcome friend if we have knowledge of him. The unknown is suspicious and remains a stranger. One who may be hated (dößog) or feared. If we look at Latin, there are also several terms for a stranger, such as hospes, which means alien, newcomer, but can also mean invited. The “other” isthe alienus, and the barbarus isthe “alien” as enemy, whose culture is different (= uncultured), while the exoticus suggests an attentiveness mixed with curiosity, which typified the
