This article tackles the significance of Porphyry’s Philosophy from Oracles in the light of the title given to it by its author. Firstly, it analyses the Greek title Περὶ τῆς ἐκ λογίων φιλοσοφίας according to the new status ascribed to tradi­tional oracular texts. These have henceforth been considered as a source for the teaching of philosophical principles. Secondly, the treatise of Porphyry, which is claimed to derive from logia, is studied in the context of the debate over divine revelations (...) which opposed pagan and Christian polemists at the time. (shrink)

El pensamiento de Gianni Vattimo, padre del pensiero débole, se sitúa conscientemente en el marco de una historia de la metafísica, que tiene en Nietzsche y Heidegger, dos de los representantes más señeros de uno de sus giros o momentos álgidos. El pensiero débole, redefinido en su últimos escritos como comunismo hermenéutico, corresponde a un nuevo hito de esa historia de la metafísica que no es otra cosa que la historia de la onto-teo-logía occidental, donde los conceptos de Ser y (...) Dios, configuran todo el espacio de esa ciencia o filosofía fundamental, la metafísica, fundada por Aristóteles, reconfigurada por Tomás de Aquino, criticada por Nietzsche y redefinida por Heidegger. (shrink)

The problem of God is tackled by E. Husserl and can be found in some passages of his phenomenological analysis. Though he is interested more to perform his method of research than to discuss that particular topic, it is possible to pinpoint that for him teo-logy -in the sense of the rational way to deal with the problem of the Absolute- is linked up with teleo-logy. As in Kant's speculation, but more under the influence of Leibnitz and Fichte, in Husserl's (...) inquiry we find that the finality of natural processes and the ultimate meaning of human being's behavior compelles us to admit an absolute aim and a goal of all things. And that can be nothing else than God. (shrink)

This pa per de vel ops within the con text of an externalistic ap prox i ma tion to epis te mol ogy. It is an at tempt to re flect in a uni tary man ner on cat e go ries such as com mon sense, phi los o phy, ide ol ogy, prog ress, good judg ment, as well as a re flec tion on sci ence and it pro..

Nel presente contributo è nostra intenzione sondare un binomio che appare fondamentale in funzione dialogica interculturale e interreligiosa, ossia la relazione tra logos e mythos, principalmente in vista dell’incontro tra cristianesimo e tradizione induista. È nostra convinzione che le forme complementari di «teo-logia» e «teo-mythia» possa essere esplorato con frutto, tanto in funzione specifica dell’incontro con la tradizione induista, quanto per una più ampia e profonda inculturazione del vangelo.

Once capitalism’s responsibility in the current ecological crisis is recognized, the necessary response of ecology and environmental activism is insufficient to access the essence of the techno-science that decides our way of inhabiting the planet. The “heideggerian” eco-dicy proposes from the critique of the metaphysical essence of the technique, a new understanding of dwelling that does justice to the different modalities of the living from the ontological difference in which our dwelling of the Earth finds its meaning.

Heidegger’s famous critique of the onto-theo-logy accuses the whole Western metaphysics of having led us to a “forgetfulness of being”. The following pages pay attention to two attempts to respond to this attack: Marion’s, who prefers, with Heidegger, to liberate God from the realms of being; Gilson’s, who attributed to Thomas Aquinas a natural theology in a certain discontinuity with classical metaphysics. Secondly, this article intends to propose a clearer continuity between the Christian concept of God and Aristotelian ontology in (...) particular, which is itself open. (shrink)

W artykule wykazuję, że życie i twórczość Jana Jakuba Rousseau w kuriozalny sposób wpisują się w schemat tragedii greckiej. Jest to teatr jednego aktora, inspirowany przedstawieniami pierwszego tragika Tespisa. Rousseau przez całe życie z wielkim patosem gra przed światem rolę cierpiętnika, który jako człowiek jest ciemiężony przez ludzi. We wszystkich jego tekstach chodzi tylko o jego własną, jednostkowo pojętą wolność. Rzekomo broniąc tej wolności, Rousseau nakłada wiele teatralnych masek i wciela się w Boga oraz w wiele fikcyjnych postaci, dzięki którym (...) chce zmienić świat na taki, który lepiej odpowiadałby jego potrzebom. Dwa główne dzieła Jana Jakuba, _Umowa społeczna _i _Emil_, powstałe w tym samym czasie, są dramatyczną próbą połączenia _polis _z _oikos _i odtworzenia indywidualnego raju utraconego. Niebawem jego paranoja osiąga apogeum i Rousseau czuje się ofiarą powszechnego spisku przeciw niemu i czyni szaleńcze próby zachowania dla potomnych swego patologicznego dzieła, w którym występuje jako sędzia we własnej sprawie. W _Przechadzkach samotnego myśliciela _wreszcie trafia do swojego raju, ale to oznacza, że zupełnie traci kontakt z rzeczywistością i ulega iluzorycznemu utożsamieniu z wielbioną przez siebie naturą. Występując na wyimaginowanej scenie, Rousseau pewnie nie uświadamia sobie faktu, że sam jest ciemiężycielem bliskich mu osób. Cynicznie wykorzystuje bowiem sprzyjających mu ludzi, by osiągnąć życiowy sukces i potwierdzić swoją niezwykłą wielkość, oraz oddaje własne dzieci do przytułku, by nie przeszkadzały mu w karierze. W ten sposób dyskredytuje się jako człowiek i ponosi klęskę jako tragiczny twórca, ponieważ działa pod wpływem pychy (_hybris_) i nie umie adekwatnie ocenić sytuacji, w jakiej się znalazł (_hamartia_). Być może oczyszczenie z win (_katharsis_) przyniosłoby mu poddanie się medycznej terapii wodnej dla maniaków, o której pisze Foucault w _Historii szaleństwa w dobie klasycyzmu_. Rousseau jednak z niej nie korzysta, a w jego czasach nie jest jeszcze stosowana psychoanaliza Freuda, która pozwoliłaby mu opowiedzieć terapeucie wszystkie swoje sny o potędze, uwolnić się od stłumionych pragnień oraz fantazji i w końcu powrócić do świata normalnych ludzi, jako człowiek bez manii wielkości i manii prześladowczej. (shrink)

O artigo examina uma herança da metafísica clássica para a fenomenologia francesa: o fascínio pelo invisível. Beneficia-se, fundamentalmente, das teses de Emmanuel Levinas e Jean-Luc Marion, dois grandes representantes desta fenomenologia. Se, para Heidegger, a questão de Deus está atrelada ao destino da metafísica como onto-teo-logia, e, portanto, termina sendo uma questão “superada”, a fenomenologia do invisível, por sua vez, se pergunta se tal superação não é uma oportunidade para se retomar o problema de Deus para além do sentido (...) do ser. Assim, quando todas as vozes são unanimes em proclamar que a metafísica perdeu toda credibilidade e legitimidade, a fenomenologia mantém vivo o fascínio pelo invisível, abrindo desta sorte um novo espaço de razões, ampliando e renovando problemas metafísicos que continuam inquietando a humanidade. (shrink)

Este artigo pretende discutir a interpretação de Heidegger relativamente a como a metafísica tradicional concebeu as noções de “ser” e de “ente”. De fato, conforme o autor, o pensamento ocidental entendido como metafísica confundiu ser e ente. Em seu início com Platão e Aristóteles, no momento em que o problema concernente ao sentido de ser ganhou fôlego no pensamento desses filósofos, esse tema já caiu no esquecimento e o que ambos conquistaram em suas reflexões se quedou trivializado durante toda a (...) história do pensamento ocidental, com muitas deturpações e incompreensões, até a Lógica de Hegel. Em decorrência disso, analisaremos também as consequências dessa posição fundamental, visto que ao não pensar a diferença ontológica, a metafísica tornou-se onto-teo-logia. (shrink)

Pretendemos reflexionar sobre la manera en la que los discursos audiovisuales están hilvanando las relaciones entre crisis medioambiental y quiebra de los marcos comunitarios sociales. Partiendo de una metodología híbrida basada tanto en la filosofía del arte (y de la ecología) de Heidegger como del análisis narratológico, proponemos pensar el campo mediante dos modelos: las representaciones mainstream que se basan en la repetición de estructuras narrativas clásicas donde la amenaza climática es un conflicto solucionable mediante una intervención heroica y aquellos (...) textos complejos en los que se exige el replanteamiento de una eco(teo)logía que ponga en su foco la necesidad de reactivar la comunidad. (shrink)

Teo-logia: La Parola di Dio nelle parole dell'uomo by Piero Coda; Il Logos e il nulla: Trinità, religioni, mistica by Piero Coda.

''The problem of Transcendence is the problem of our time. " I Needless to say, Transcendence was a particularly lively i~sue when Karl Heim wrote these words in the mid-1930's. Within the province of philosophi cal theology and philosophy of religion, however, it is always the prob lem, as Gordon Kaufman has recently reminded us. 2Por the question concerning the nature and the reality of Transcendence has not only to do with self-transcendence, but with the being of Transcendence-Itself, that is (...) to say, with the nature and the reality of God as experienced and understood at any given time or place. Now there are those today who would claim that any further discus sion of the latter half of this proposition, namely,Transcendence-Itse1f or God, is worthless and quite beside the point. Such persons would claim that the particular logia represented by the theological sciences has collapsed by virtue of its object having disappeared. Indeed, when one surveys the contemporary scene in philosophy and theology, there is a good deal of evidence that this is the case':"" theology of late having be come something of a "spectacle," to use Pritz Buri's term. One of the reasons for this, we here contend, is that the richness and the diversity of the meaning of Transcendence has been lost. And even though we do not here intend to resolve the issue, neither do we assume that such an enqui ry is either impossible or irrelevant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:First Order Relationality and Its Implications:A Response to David ElsteinRoger T. Ames (bio)David Elstein has asked a series of important questions about Human Becomings that provide me with an opportunity to try to bring the argument of the book into clearer focus. Let me begin by thanking David for his always generous and intelligent reflection on not only my new monograph [End Page 181] but also on Henry Rosemont's (...) and my best efforts to expand upon the idea of "role ethics" as a productive way to read Confucian ethics.David asks: Is relationality truly a part of original Confucian thought? Does relationality rule out any notion of essential human nature, and does it necessarily imply or entail role ethics? Is relationality true or merely a useful way of thinking (if these can be distinguished)? Do we know that it's useful?I think the answer to these questions turns on two very different ways of understanding relationality, namely the doctrines of first and second order relationality. The term 'ontology' as "the science of being per se or in itself" gives us a doctrine of external, second order relations. Ontology was introduced into our philosophical vocabulary as a new term for an old way of thinking at the beginning of the seventeenth century by two German philosophers.1 For the classical Greeks, "the science of being per se" (to on he on) was posited as their "first philosophy" with all of its implications for metaphysics, epistemology, logic, ethics, philosophy of religion, and so on. Ontology is that branch of metaphysics that seeks to classify and explain the things that exist, with its underlying assumption that there are unchanging substances or essences internal to things that are available to us to classify them as this and not that. Ontology privileges "being per se" with its categorical language and its "substance" and "attribute" dualism, giving us a grammar of substances as property-bearers and properties that are borne, respectively.Such ontological thinking animates Plato's pursuit of formal, "real" definitions in his quest for certainty (that is, definitions not of words but of what really is), and underlies Aristotle's taxonomical science of knowing "what is what." For these classical Greek philosophers, only what is real and is thus true can be the proper object of knowledge, giving us a logic of the changeless. Corollary to ontology is causal thinking, formal definitions, and, important for David's question, a doctrine of external, second order relationality in which relations conjoin discrete and self-sufficient things, such as human "beings." As the contemporary philosopher Zhao Tingyang 趙汀陽 avers, this kind of substance ontology defining the real things that constitute the content of an orderly and structured cosmosprovides a "dictionary" kind of explanation of the world, seeking to set up an accurate understanding of the limits of all things. In simple terms, it determines "what is what," and all concepts are footnotes to "being" or "is."2In the Book of Changes, we find a vocabulary making explicit cosmological assumptions that stand in stark contrast to this substance ontology and that brings with it a doctrine of first order, constitutive relations. This alternative "first philosophy" has prompted me to create the neologism "zoetology," with the Greek zoe- "life" and -logia "discourse," as my own new term for an old way of thinking that we might translate into modern Chinese as shengshenglun 生生論: "the art of living." The starting point in this zoetological cosmology, then, is that nothing does anything by [End Page 182] itself; association is a fact. Since the very nature of life is associative and transactional, the vocabulary appealed to in defining Confucian cosmology is irreducibly dyadic and collateral: always multiple, never one.And further, it is the nature of life itself that it seeks to optimize the available conditions for its continuing growth, where such growth has a persistent existential and thus intentional aspect. "Life" is the productive correlation between organism and environment that gives rise to correlative, relational, ecological thinking that many of our best sinologists (Marcel Granet, David Keightley, Tang Junyi, K. C. Chang, A. C. Graham, and many others) would ascribe to the earliest semblances of Chinese... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HAPPINESS: THE NATURAL END OF MAN? KEVIN M. STALEY St. Anslem Oollege Manchester, New Hampshire I AONG THE QUESTIONS the philosopher considers, none perhaps ris more important than that of ' the good life.' This question looks for the distinguishing marks of a. life which is fully human and which constitutes the actualization of one's uniquely human potential. For the ancient philosophers, such a life was considered the highest (...) good that one could achieve, the end and the raison d' etre of one's activity. This end was known as happiness. As a Christian theologian well versed in the writings of the ancients, Thomas Aquinas also had occasion to reflect on the nature of happiness. His inquiry possessed a dimension which was completely lacking to the ancients, namely, the belief that man is destined to enjoy the ' face to face ' vision of God. Thomas left no doubt that this, man's most ultimate end, was to be possessed after death through the gifts of grace. On the other hand, in his Sententia Libri Ethicorum he gives Aristotle his due, commenting with approval on many 0£ Aristotle's conclusions. In his discussion of happiness in the Summa Theo~ logiae, one can also find the Philosopher's doctrine of happiness, here distinguished from ·supernatural beatitude as imperfect from perfect beatitude. Are we to assume then that inquiry rinto the nature of happiness is twofold, admitting of a. theological and philosophical dimension? A philosopher would, on this showing, be concerned ·with the natural, albeit imperfect, end and the theologian with the supernatural end of man. Many philosophers within the Thomistic tradition have ~15 216 KEVIN M. STALEY been comfortable with this assumption. Recently, for example, John Finnis has stated, St. Thomas very plainly says, the task of ' considering and determining the ultimate end of human life and human affairs' belongs to the principle practical science; Aristotle called it ethics and Thomas moral philosophy.1 Others do not share Finnis' confidence in this regard. Alan Dona.gan, for example,,argues to the contrary that Thomas' final word on the end of man was that Aristotle was simply mistaken. According to Donagan, Thomas saved Aristotle's thesis that the ultimate end of human life is eudaimonia by two drastic amendments. First, he reinterpreted eudaimonia as what he called beatitudo: the total satisfaction of desires of an intellectual creature by a vision of God's essence.... Secondly, he denied that human beings could either attain beatitudo, or even learn what it really is, except by grace.2 If Donagan is correct, then the philosopher is clearly not competent to discuss the end o£ man, since the consideration of supernatural beatitude lies beyond the power of unaided.reason. Finnis recognizes the distinction between perfect and imperfect beatitude, and his position need only entail that it is the latter which is the concern of philosophy proper. However, although the notion of 'imperfect beatitude' served well Thomas' purpose of integrating the thought of the Philosopher within the framework of Christian theology, the fact remains that Thomas did not disengage this notion from its theological context. That is rto say, he did not carry out 'an explicit treatment of imperfect beatitude as the natural end of man. In itself, this need not imply that such an inquiry is impossible or ill-conceived. Nevertheless, the notion of ' imperfect beatitude ' (construed as some sort of natural end of man 1" Practical Reasoning, Human Goods, and the End of Man", Proceedings of the American Catholic Philosophical Society, v. 58, 1984, p. 26. 2 Human lilnds and Human Actions (Milwaukee: Marquette University Press, 1985), p. 38. HAPPINESS: THE NATURAL END OF MAN? 217 amenable to philosophical treatment), is still quite problematic ; and Finnis himself has recognized the difficulty. Happiness signified, even for Aristotle, a good which is perfect and in every way final.3 Finnis observes that "the 'perfect,' the 'fully satisfactory,' is what the concept of eudaimooia /bemitudo is about; an 'imperfect beatitude' is, by definition, a state which is not ' adequate to the aspira.tion of human nature '." 4 Thus, the very concept of ' imperfect happiness ' appears at best to be paradoxical, at worst self-contradictory -at least to the philosopher. This... (shrink)

Las múltiples estrategias que ofrece el arte contemporáneo, particularmente el de la escena, son revisitados a partir de las formulaciones que, desde hace unos años, creadores, investigadores y académicos están proponiendo. La presencia física y en la realidad virtual, el evento y la extrema realidad, así como la precariedad, debatida y ejecutada en performances y textos de Europa y Estados Unidos han sido el centro de varias discusiones que aquí se actualizan a través de la creación artística de mujeres mexicanas (...) y los entornos en los que se involucran. El seguimiento esta vez enfatiza la construcción de una “vida” que da sentido al mundo, como parte de los procesos de “escrituras” expandidas, donde la “presencialidad”, las mediaciones y la precariedad permiten diálogos con diferentes realidades en las que las nuevas tecno-logías son un soporte relevante a tener en cuenta. (shrink)

Seguindo uma célebre afirmação heideggeriana, poderíamos dizer que a história da filosofia ocidental se constitui como uma onto-teo-logia. Essa assertiva, que em seu contexto crítico possui um sentido teórico-metodológico delimitado para os que buscam compreender a questão norteadora da filosofia grega e, posteriormente cristã, ou seja, a do fundamento do real ou do ser, não se sustenta quando aplicada à tradição apofática dionisiana. Marcado pelo diálogo com o neoplatonismo, o Corpus areopagyticum, por sua radical característica apofática, não somente coloca (...) em suspensão uma certa linearidade histórico-filosófica herdeira do pensamento de Platão, mas instaura um modo de tratamento da linguagem humana para com o divino que permanece em vigor até os dias atuais. Esse artigo tem como finalidade pensar, à luz do diálogo com o pensamento neoplatônico, a noção de Deus como “nada de tudo o que é” e suas consequências para a teologia negativa dionisiana. (shrink)

Del 15 al 17 de noviembre de 2012 tuvo lugar el Congreso de Teo-logía “A los 50 años del Concilio Vaticano II ”, organizado por las Facultades de Teología de España y Portugal, en el Auditorio Juan Pablo II de la Universidad Pontificia de Salamanca. El acto inaugural fue presidido por el cardenal Antonio María Rouco Varela, arzobispo de Madrid y presidente de la Conferencia Episco-pal Española, titular del centro académico.

La reducción trascendental introdu-cida por Husserl en Ideas I le permite a nuestro autor, ya en Ideas II, definir la “actitud perso-nalista”, donde el “objeto intencional” abre paso a una nueva noción clave que es la de “motivación”. Dada la importancia que tiene la motivación para entender cualquier vida y también, por tanto, la vida moral, mi ponencia busca obtener una clasificación rigurosa de los distintos tipos de motivación que Husserl describe. Su objetivo es mostrar que aunque Husserl concede a (...) la motivación “racional” toda la importancia que merece, no por ello identifica motivación con racionalidad. En la motivación, que cubre por completo el ámbito personalista, Husserl incluye, en efecto, una motivación “prerracional” o asociativa, que nos lleva al terreno de la fenomeno-logía genética.The transcendental reduction introduced by Husserl in Ideas I allows him, in Ideas II, defining the "personalistic attitude" where the "intentional object" gives way to a new key notion, "motivation." Given the importance of motivation to understand any life and, therefore, moral life, my paper seeks a rigorous classification of the different types of motivation that Husserl describes. Its aim is showing that although Husserl gives importance to "rational" motivation, he does not identify motivation with rationality. In the motivation, that covers completely personalistic level, Husserl includes, in effect, a "pre-rational" or associative motivation, which leads us to the field of genetic phenomenology. (shrink)

Paradigm-shifts, termed scientific revolutions, occur periodically in the course of science's development The twentieth century witnessed a number of revolutions, first by Albert Einstein and then by Niels Bohr in physics, and subsequently in biology, cosmology and, through the pioneering work of Pierre Teilhard de Chardin, in the transdisciplinary area that includes human mind and consciousness. But scientific development did not come to a standstill: while the spirit of Einstein and Teilhard is as present as ever, their specific theories are (...) subject to the dynamics of theory development through periods of "normal" and "revolutionary" science. Today another revolution is about to occur, bringing science to the threshold of a more comprehensive and integrated account of the observed phenomena. The currently emerging transdisciplinary unified theory is consistent with the goals and vision of both Albert Einstein and Teilhard de Chardin. It penetrates deeper into the domains of reality than the 20th century's mainstream physical, biological and psychological theories did -below the level of the quanta that populate space-time, to the quantum vacuum, better termed cosmic plenum, that generates the quanta and interconnects them throughout space and time. In the twentieth century Einstein's general relativity gave us the relativistically interlinked universe, where all things are connected by signals propagating across the geometric structure of space-time, and Teilhard de Chardin laid the foundations of a unified theory where life and mind emerge consistently out of the physical world. In the twenty-first century transdisciplinary unified theory will extend these conceptions and give us the coherent universe, where all things are intrinsically connected by a fundamental information and virtual-energy field at a fundamental level of physical reality. /// A mudança de paradigmas, a que frequentemente damos o nome de revoluções científicas, ocorrem periodicamente no decurso da evolução científica. O século XX testemunhou uma importante série de revoluções científicas, primeiro por Albert Einstein e depois por Niels Bohr no âmbito da física, e subsequentemente em biologia, cosmo-logia e, graças ao trabalho pioneiro de Pierre Teilhard de Chardin, na área transdisci-plinar que inclui os fenómenos da mente humana e da consciência. Mas o desenvolvimento científico não estagnou: enquanto que o espírito de Albert Einstein e de Teilhard de Chardin continua certamente presente, a verdade é que as suas teorias têm-se necessariamente submetido à dinâmica própria do desenvolvimento das teorias, o que acontece ao longo de períodos de ciência ditos "normais" quer "revolucionários". Segundo o autor do artigo, a humanidade está hoje a ponto de assistir a uma nova revolução, a qual colocará a ciência no limiar de produzir uma narrativa mais compreensiva e integrada dos fenómenos observados. Nesse sentido, a teoria transdisciplinar unificada é perfeitamente consistente com os objectivos e a visão tanto de Albert Einstein como de Teilhard de Chardin. Com efeito, esta teoria penetra mais fundo nos domínios da realidade do que as teorias mais comuns que o século XX produziu seja no domínio da física, da biologia ou da psicologia — passando do domínio dos quanta que povoam o espaço-tempo, para o quantum vacuum, mais precisamente designado plenum cósmico que gera os quanta e os interconecta através do espaço-tempo. No século XX, a teoria da relatividade generalizada de Einstein deu-nos um universo relativisticamente interconectado, no qual todas as coisas estão conectadas por sinais que se propagam através da estrutura geométrica do espaço-tempo. Por seu lado, Teilhard de Chardin lançou os fundamentos de uma teoria unificada em que os fenómenos da vida e da consciência emergem consistentemente do mundo físico. Agora, no século XXI, diz o autor do artigo, a teoria transdisciplinar unificada destina-se a alargar o âmbito destas concepções geniais de modo a dar-nos um universo coerente em que todas as coisas estão intrinsecamente conectadas por uma informação fundamental e um campo energético virtual ao nível mais profundo da realidade física. (shrink)

El reconocimiento de tendencias fenomenológicas en varias docenas de disciplinas fuera de la filosofía plantea la pregunta acerca del modo como puede de-finirse la fenomenología en general antes de la especificación según la disciplina particular. A continuación, tras un ensayo de respuesta a esta pregunta, se ofre-cerán algunas observaciones relativas a los posibles beneficios para la fenomeno-logía filosófica de los encuentros interdisciplinarios.Recognition of phenomenological tendencies in several dozen disciplines beyond philosophy raises the question of how phenomenology in general might be (...) defined prior to specification in terms of the agendas of the particular disciplines. After an attempt at an answer to this question, some observations concerning the possible benefits of interdisciplinary encounters, especially for philosophical philoso-phy, are offered. (shrink)

Peacemakers as children of God (Mt 5:9): A pragmatic-linguistic reading. The article investigates different options of the pragmatic meaning (implicature) of the beatitude in the Gospel of Matthew, ‘blessed are the peacemakers, for they shall be called children of God’ (Mt 5:9). It also explores this Jesus logion’s seemingly contradiction with Jesus’ remark in die Matthean mission discourse, ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword’ (Mt (...) 10:34). The pragmatic use of the concept ‘peace’ in Matthew is probed against the background of scribal activity in the context of the restoration of villages in north-Galilee and south-Syria after the destruction of the temple in Jerusalem by the Romans. The pax Romana and Josephus’ appeal to the inhabitants of these villages to collaborate with the Romans is described as the context of these Matthean Jesus-logia. It argues that Matthew interprets Jesus as a ‘Mosaic Joshua’ in continuum with the Judaic tradition of Solomon as the ‘king of peace’, especially 1 Chronicles 22:5-11. The macarism about the ‘peacemakers as children of God’ is interpreted in correlation with the macarism ‘blessed are those who mourn, for they shall be comforted’ (Mt 5:4). The article concludes with the finding that the sword-motif in Matthew 10:4 does not contradict the beatitude on peace in Matthew 5:9. (shrink)

El nombre de filosofía, después de haber perdido su primer significado, el de una sabiduría científica de la vida, ha llegado muy pronto a ser demandado como título de ornamentación del entendimiento en pensadores más allá de lo común, para los que la filosofía representa ahora una clase de develamiento de un misterio. Para los ascetas del desierto de Macario la filosofía era su monaquismo. El alquimista se denominaba philosophus per ignem. Las logias de los tiempos antiguos y modernos son (...) adeptas a un misterio transmitido por tradición, del que celosamente nada han querido revelar (philosophus per initiationem.) Finalmente, los más recientes poseedores de tal misterio son aquellos que lo tienen en ellos mismos, aunque desgraciadamente no pueden enunciarlo y comunicarlo universalmente a través del lenguaje (philosophus per inspirationem. Pero si hubiera un conocimiento de lo suprasensible (que desde el punto de vista teórico solamente es un verdadero misterio), el cual es posible develar perfectamente en el entendimiento humano desde un punto de vista práctico, dicho conocimiento, al proceder de este entendimiento como una facultad del conocimiento por conceptos, permanecería sin embargo muy inferior con respecto a aquel que podría percibirse de manera inmediatapor el entendimiento como una facultad de la intuición, porque por medio del primer conocimiento, el entendimiento discursivo tiene que consagrar mucho trabajo, primero al análisis y luego a la composición de sus conceptos según principios, y escalar con dificultad muchos peldaños para hacer progresos en el conocimiento, mientras que una intuición intelectual comprendería y presentaría el objeto inmediatamente y de golpe. (shrink)

Much has been written on the famous transition from muthos to logos or from myth to reason. However, there is little on how the proponents of myth responded. They fought back with mutho-logia , that is, with a logos about myth. This rational approach invoked the same logos that is generally associated with philosophia . In fact, philosophia and muthologia are at times so intimately connected that until the Enlightenment period, it is often diffi­cult to distinguish between them. This (...) is due to the spell of myth or more precisely because of the allegorical interpretation of myth. In this essay, I at­tempt to shed some light on the origin and development of this rather unremarked and yet remarkable event in the history of philosophy. (shrink)

André Gagné | : Cet article s’intéresse à la signification et le rôle des solitaires–élus dans les logia 49-50 de l’Évangile selon Thomas. Après avoir répertorié les différents sens attribués au substantif monakhos par la recherche actuelle, nous proposons une interprétation nouvelle de l’expression au moyen d’une lecture synchronique et intratextuelle de l’EvTh. La conclusion est que les solitaires et les élus ne sont pas deux classes d’individus distincts, mais constituent plutôt un même groupe, une seule entité. L’EvTh caractérise (...) les solitaires–élus comme ceux qui s’adonnent à la quête du sens des paroles de Jésus, afin de ne pas goûter la mort . Étant issus du Royaume et de la lumière, ils sont aussi étrangers dans ce monde, à l’instar de Jésus, maître du plérôme. | : This article explores the function and meaning of the solitary–elect in logia 49-50 of the Gospel according to Thomas. Following a review of the various meanings attributed to the monakhos by modern scholarship, a fresh interpretation of this expression by means of a synchronic and intratextual reading of the GosThom. is offered. The conclusion is that the solitary and the elect are not two classes of individuals, but are rather a single unique group, a sole entity. The GosThom. characterizes the solitary–elect as those who seek the interpretation of the sayings of Jesus, in order to not taste death . Having originated from the Kingdom and the light, they are strangers in the world, just as Jesus, the lord of the Pleroma. (shrink)

La presente investigacion sobre el pensamiento de X. Zubiri (1898-1983) se enmarca dentro de una cuestion que hunde sus raices en los origenes mismos de la teologia: su relacion con la filosofia. La propuesta de Zubiri al respecto apunta a una consideracion unitaria de teologia y filosofia en lo que el denomina cuestion teologal. La prupuesta de lo que son teo-logal y la teo-logia en cuanto logos desde los presupuestos y el entramado de la filosofia de la inteligencia zubiriana (...) es la aportacion concreta de esta disertacion donde se pone de manifiesto, por un lado, la legitimidad de la teologia dentro de la consideracion integral del saber humano, y por otro, las posibilidades que encierra la filosofia de Zubiri para una reflexion teologica del depositum fidei. (shrink)

La invasión napoleónica a la Península Ibérica provocó una crisis de legitimidad política en las principales ciudades y provincias chilenas. Lo que comenzó como una revolución autonomista derivó con el tiempo en una guerra civil con aspiraciones separatistas. Este artículo estudia este contexto de guerra civil revolucionaria en un período clave de la historia de Chile: el gobierno de Bernardo O’Higgins. Para ello, se han escogido los reportes y cartas preparadas por cinco agentes estadounidenses residentes en el país durante la (...) administración o’higginista. Ellos muestran importantes aspectos sobre el faccionalismo y sobre el involucramiento de los estadounidenses en las disputas entre la denominada Logia Lautaro y el grupo liderado por José Miguel Carrera. Asimismo, permiten hacerse una idea de las tratativas del gobierno de O’Higgins por alcanzar el reconocimiento de la independencia chilena de parte de Estados Unidos y el valor asignado por las elites chilenas a los regímenes republicano y monárquico. (shrink)

Este libro está integrado por las aportaciones de diferentes especialistas sobre un tema interdisciplinar de interés creciente, que incluye, además de los conceptos de estar sano o sentirse enfermo, también los que se recogen desde antiguo en la expresión pathos y que alberga, en general, formas de existencia del ser humano, las disposiciones afectivas que son vividas y los sentimientos en que se manifiestan. Las pasiones humanas entendidas, en suma, como los diversos modos de encontrarse o de ser comprometidos en (...) las diferentes formas de autocomprensión inherentes a la relación con los otros y el mundo. Aportaciones, en definitiva, sobre la afectividad y su relevancia para dilucidar lo específico del ser humano, un tema en el que actualmente se da un fecundo diálogo con otras áreas de investigación afines a la antropología filosófica, como son la fenomenología, la psico(pato)logía, la filosofía de la cultura, la hermenéutica, la antropología médica o la antropología cultural, tal como queda de manifiesto en este volumen colectivo. (shrink)

In the first part of this paper, published in issue 1 of Augustinianum 63 (2023), 9-45, we examined the question of whether Irenaeus of Lyons depended on the Exposition of Logia about the Lord of Papias of Hierapolis. In this second and final part we focus on the way Irenaeus used information which, since the first decades of the second century, had been attributed to presbyters of Asia and then in particular on the way he identifies the succession of (...) presbyters with that of bishops (primarily in Rome). He links the latter with Christian origins but also profoundly alters the function traditionally attributed to the presbyters themselves, within a system he devised in order to respond to urgent problems, in a context quite different from the era in which the traditions to which he appeals were born. (shrink)

Resumen Este artículo tiene por objetivo exponer cómo la contaduría como profesión puede ampliar su horizonte de reflexión sobre el concepto de bien común fundamentándose en los postulados principales de la Doctrina Social de la Iglesia dentro de su horizonte interpretativo, para lo cual se basa en una metodología cualitativa y un método dialógico fundamentado en la hermenéutica gadameriana. El principal aporte de este estudio es proponer que la contaduría, basada en el bien común desde la Doctrina Social de la (...) Iglesia, tiene que cambiar de paradigma, generar y comunicar información financiera y no financiera orientada hacia todo el hombre y a todos los hombres, y estar orientada hacia la eco-nomía y la eco-logía. Abstract This paper aims to expose how accounting as a profession can broaden its horizon of reflection on the concept of common good based on the main postulates of the Catholic Social Teaching within its interpretive horizon, for which it is based on a qualitative methodology and a dialogic method founded on Gadamerian hermeneutics. The main contribution of this study is to propose that accounting, based on the common good from the Catholic Social Teaching, must change the paradigm, generate and communicate financial and non-financial information oriented towards all man and all men, and be oriented towards eco-nomy and eco-logy. (shrink)

Para Jean-Luc Marion, el pensamiento tomasiano no se deja encerrar en los parámetros de la metafísica onto-teo-lógica, tal como es definida por Martin Heidegger. Esto implica, respecto de Dios, que, si ya no ha de ser llamado “_ente supremo_”, pues para Tomás Dios se revela como el “_Ser mismo_”, carente de esencia, éste se caracteriza por su absoluta incognoscibilidad. Para sustentar esta interpretación, Marion recurre a una serie de tesis que entiende se desprenden de la consideración de algunos textos del (...) Aquinate. En el presente trabajo se analizan algunas de estas tesis en función de dichos textos, y se propone una lectura alternativa a la del autor. Se intenta mostrar particularmente que, a los ojos de Tomás, sí es posible atribuir la noción de “esencia” a Dios, y también, alcanzar un conocimiento verdadero, aunque imperfecto y limitado de la realidad divina, a partir de la predicación positiva de ciertas perfecciones absolutas que se encuentran en las creaturas. (shrink)

Les traditions évangéliques rapportent un nombre conséquent de paroles de Jésus sur le jugement eschatologique. Les travaux qui tentent de cerner le lien entre ces logia et le Jésus de l’histoire sont cependant rares. Par ailleurs, de l’aveu du grand spécialiste Kloppenborg lui-même, les études majeures sur la source Q des quarante dernières années ont placé au second rang le lien entre cette source et le Jésus de l’histoire. Le constat de cette double lacune permet à B. H. Gregg (...) de circonscr.. (shrink)

Este artículo se propone indagar en la impronta que deja el estudio de la Patrística y el neoplatonismo cristiano en el joven Marion (1968-1973) y que opera como la matriz para la posterior crítica a la onto-teo-logía y el desarrollo de su fenomenología acontecial. Marion encuentra en la exploración de un más allá del ser en el neoplatonismo de Dionisio y en la concepción de la Revelación, la Resurrección, la Encarnación como dones y acontecimientos en la Patrística la inspiración para (...) el desarrollo de algunas de sus principales ideas filosóficas. (shrink)

From an investigation of the theoretical, structural, methodological, and conceptual rudiments of the neurophenomenology, such as developed by Francisco Javier Varela, I seek, at first, to investigate the possibility of a theoretical model whose purpose consists in the integration between the subjective experience and the cerebral dynamic. To the study of the fundamental diagnosis of neurophenomenology — namely, the interpretation which Varela offers to the theoretical and methodological position of Chalmers’ ‘hard problem’ of consciousness —, I will associate the conception (...) of downward determination I borrow from the emergentism. My intention is to demonstrate that the notion of downward determination — as exemplified in meditative practice — can greatly contribute to the consolidation of a theoretical perspective for the problem of mind-body-life relations which is beyond the theoretical, structural, methodological and conceptual implications of the highly acclaimed ‘explanatory gap’. From my belief that meditation brings with it the possibility of filling the mind-body gap on a phenomenological level, I proceed to investigate the elements through which Buddhism and phenomenology can mutually benefit the sciences cognitive; in this sense, I am not presupposing the limitations, but rather the possibilities and the scope of the introspective method, as Varela has previously done in his neurophenomenology. (shrink)