“The presence of Neophytos Doucas in Greek education of nineteenth century can be evaluated in the context of the wider movement of Greek Enlightenment and particularly in that aspect of the orientation towards archaic language. Doucas is the most characteristic expression of archaism in his time; he combines all those opposing elements that make him one of the main components of the tradition of Enlightenment.
Doucas archaism, although at first sight it seems obsolete, it expresses the national beat that aims at the spiritual rebirth of the nation. The roots of this effort can be sought in the classicism of his time, but particularly in his perception of the spiritual leadership of Greek education in the wider space of the near East.
The use of archaisms that Doucas believed in is connected to the vision of the glory of ancient Greece, which created the belief among many Greek scholars that by imitating ancient Greeks modern Greeks could approach their glorified ancestors. This linguistic romanticism, with its turn towards antiquity was in the years to come the basic educational choice of the newly formed Greek state.
His choice to publish ancient Greek writers and actually of historical-philosophical content, in combination with his persistence for progressive adoption of ancient Greek as a tool of written speech, reflects his national target setting, which is also connected to the cultural hellenization of all Christian orthodox peoples of the Ottoman Empire. Being aware of the superiority of Greek culture he considered it necessary and useful to spread it to the other nations in the Balkans. The adoption of Greek education and language, as well as of Greek customs and morals would not undermine according to Doucas the national particularity of a people; on the contrary it would make it “a rival to the performances of the nations in science, art and commerce...”.
So, a basic objective of Doucas was the Greek culture to prevail among the Christian orthodox peoples of the Ottoman Empire. This would be achieved with the progressive adoption of ancient Greek language and education, which was already taught in many schools in the Balkans. The most appropriate area to implement his theory was the region of Danubian reigns, where he lived and taught many years. As regards this choice, he had to confront the Church itself, because it dealt with this kind of initiatives with disbelief, as well as that part of Greek scholars that considered his views on language obsolete.
Besides, on a practical level, the numerous publications of ancient writers as well as the other books Doucas published, enriched and increased the production of textbooks for school and cover a great deal the educational needs of that time. Also, the tireless and continuous efforts of his to raise the awareness of individuals as well as groups of people regarding the establishment of Greek schools, the granting of scholarships, the establishment of typography and in general the promotion of education made him a pivot of the educational renewal. His educational views, his wise and lenient pedagogical practice, his refusal to teach religious books, the encouragement of the youth to follow higher studies and in general his teaching activity lead to the conclusion that Doucas was among the most important teaching figures of his time. The long-term stay in Bucharest and his teaching activity contributed decisively to the spread of Greek culture.
His educational proposal also comprised his effort to reform the clergy, that he considered one of the main pivots for social and national renewal. Thus, he flogged with his criticism the corrupted church practice of part of the higher clergy, while he condemned the ignorance of simple clergymen and the parasitic life of monks.
However, he was also highly critical towards the social-political system of Moldavia & Wallachia. Actuated by democratic ideals, he condemned social injustice, the exploitation of the poor and the weak classes and he criticized the institution of hereditary nobility. The social criticism that he made expresses the most liberal and radical tendency of the Greek Enlightenment, which is not published anonymously, as it was common for that time, but is signed by him; he almost paid with his own life for this.
Lastly, the participation of Doucas in the linguistic debate of the times, and actually playing a leading role in it, completes his picture as a militant, persistent, bold and modest man, strict but forgiving. These contradictory characteristics in the character of Doucas are those that make him one of the most particular personalities of his time.
Although his value as a scientist and a linguist was not as great as that of Korais, his contribution was nevertheless very important for his nation. Doucas was not affected only by the movements of his times but he contributed greatly to their formation in Greek territory in the first two decays of 19th century. The circle of people that surrounded him undoubtedly considered him one of the most prominent scholars, while the support they offered him during his battle against the circle of Korais demonstrates the impact that his personality and his ideas had had.
Studying the events of his life what we need to highlight particularly is the moral integrity of his character. What mainly characterized his personality are his virtues. Even in highly intense moments with his adversaries he never crossed the borders of modesty, while he was always willing to conciliate. The figure of Doucas remains pure and always dedicated to public matters”. (p. 503-505)
“When the Revolution started in Moldavia & Wallachia Doucas hastens to celebrate the movement of Ipsilandis by writing the revolutionary Thourio eis tin ekstrateian tou A. Ypsilantou. […] Despite the fact that the text is written in formal language and does not pretend to be a masterpiece of literature, it fascinates the reader with its revolutionary vibration as well as the wisdom in its writing. The battle song of Doucas is a revolutionary manifesto addressed to all enslaved Christian peoples in the Balkans: Greeks, Wallachians, Moldovans, Serbs, Albanians, to take the arms against the “seven-head Monster" of tyranny, “the expiry date of which had reached’ […] The Greek struggle is presented, as in the battle song of Rhigas, with the imperative dilemma, freedom or death: he writes «glykytera mias imeras zoi met’ eleftherias, ean katorthosomen touto, para na kakozomen yvrizomenoi, kai diinekos tyrannoumenoi», [better one day in freedom; if we achieve this, than living in suffering of insults and tyranny forever]. […] The battle song of Doucas is not just a fanfare of freedom; it is also a voice of conscious guidance to struggling Greeks. The deep knowledge of history and human psychology contributed in his having awareness that as any other revolutionary movement, the Greek Revolution too, needs to be founded on the determination and the heroism of people as well as their unity, on discipline to leadership, unselfishness and massive participation to the common struggle in order to have room for success.
[…] This revolutionary manifesto, that seems to have circulated in manuscripts, confirms the radical characteristics of Doucas and demonstrates that he was above all a man of action. Maybe he would have been in the field of battle by the side of Al. Ipsilandis, had it been he was a few years younger”. (p. 188-190)
“The letter to Ali pasha is perhaps the most important intervention of N. Doucas in the matter of the establishment of a higher education school in Zagori. The arguments he uses and the time he sent it we assume that it could have had a positive impact. The war events that followed after the open conflict between Ali pasha and the Sultan, interrupted any further action, and as a result we do not know the impact of the letter or the intentions of the pasha of Epirus. Doucas himself, in a later letter of his addressed to his fellow Greeks, referring to that effort regarding the establishment of a central school, he explains that his effort did not succeed due to the rebellion of Ali pasha”. (pp. 120)