In 1754–1755 he went for several years to the Athonite Academy, which was back then under the direction of Eugenios Voulgaris, another prominent exponent of the Neohellenic Enlightenment.
[4] In 1765, during the reign of Grigore III Ghica, Moisiodax came to Moldavia where he became the Director of the Princely Academy of Iaşi, and its professor of philosophy.
His philosophy teachings, influenced by John Locke, brought him into conflict with the exponents of traditional order, leading to his resignation in 1766.
His philosophies on Greek society and culture focused on education reform as framed by his engagement in the conflict between the Ancients and the Moderns.
[6] According to Moisiodax, this precluded Greek society from advancing socially or culturally, thus putting Greece at a disadvantage to many parts of Europe.
This served as an obstacle to Moisiodax's argument for the incorporation of modern philosophical theories into Greek social and cultural life.
[6][7] In this way, "sounds philosophy" was part of Moisiodax's larger critique of Aristotle's theories on prime matter,[7] and Greek society's adherence to an Aristotelian view of education.
[6][7] To implement progressive social and cultural changes, Moisiodax argued that Greece needed to reform their education system to resemble the one adopted by Europe after their Enlightenment.
[6] As described in his work entitled, Pedagogy, Moisiodax sought to develop an education system that spread Enlightenment thinking and fostered free thought across Greece.
According to Moisiodax, this curriculum needed to encompass practical as well as moral teachings to ensure that Greek students were educated in the ways of his "sound philosophy.
[6] Here, Moisiodax's argument stemmed from his belief that a student's understanding of the subliminal moral lessons found in classical Greek literature was more important than a rote knowledge of grammar.
[7][8] Nonetheless, members of the clergy such, as Moisiodax, used their elite positions in the Greek Orthodox Church to promote modern, enlightenment theories.
[9] Moisiodax, as a deacon in the Greek Orthodox Church, was not opposed to teaching religion in schools, but argued for the integration of his "sound philosophy" into their curriculum to secularize education.
[6][8] Muratori argued that the Greek Orthodox Church needed to stop discussing Hell in their sermons to scare people into acting morally.
[8] Moisiodax critiqued the inequalities created by the education system used by the Phanariots and other elites while Greece was under the Ottoman Empire's control.
[10] Several of these merchants provided Moisiodax with financial support which he used to publish his works that advocated for the teaching of Modern Greek.
[11] Rigas Feraios, a contemporary of Moisiodax who adhered to many of his theories, advocated for the creation of a separate Balkan society controlled by Greek speakers.
[11] Additionally, as their private tutor, Moisiodax's political views may have influenced two of Constantine Ypsilanti's sons, Alexander and Demetrius, in their decision to lead the Greek War of Independence in 1821.
[11] From his training under Dimitrios Katartzis, Moisiodax may have believed that Enlightened Absolutism was the political model that Greek society should have adopted.
[6] This theory stems from Moisiodax's support of a utilitarian and universal education in the hopes of fostering the growth of an enlightened Greek prince to lead a revolt against the Ottomans.
[6] In this way, Moisiodax's philosophies may impact Greece today as the country continues to debate over the Cyprus Question in the wake of the Greek War of Independence.