La siguiente es una reseña del estudio realizado por el profesor Francisco Rodríguez Valls de la Universidad de Sevilla respecto a la incertidumbre que supone la naturaleza y la condiciónn de la realidad humana. El análisis se avoca a una visión paranorámica del trabajo del profesor Valls, y de manera introductoria apunta los aspecto claves de su texto a fin de que el lector pueda hacerse una idea clara y concisa de la propia postura del autor.

Canguilhem’s take on the normal and the pathological offers an interesting insight to elaborate on a phenomenological account of illness and the medical encounter within the scope of Heidegger’s Daseinanalysis from Being and Time. Fredrik Svenaeus has drawn from the latter a definition of illness as an “unhomelike being in the world”. In this paper, I will elaborate on these concepts through the tale of Adriana, a cancer fighter that got diagnosed at age 26. Through her story, I will try (...) to illustrate Canguilhem’s main criticism against medicine's current state, as well as describe phenomenologically what it means to be ill, and what illness does to the patient's being-in-the-world. (shrink)

Andreu Nin defines fascism and analyses its class nature, challenging the notion that fascism’s aims match its rhetoric. While recruiting from among Italy’s middle classes, the petite bourgeoisie, it ultimately serves the big bourgeoisie objectively.

Krishna Del Toso offre una penetrante analisi della cultura indiana sotto la particolare prospettiva della pratica marziale e della dimensione agonistica, riconducendole alla grande matrice di senso che è l’azione sacrificale sullo sfondo del grande testo classico Ṛgveda.

Introduzione, edizione del testo tibetano e traduzione annotata del Madhyamakārthasamgraha attribuito a Bhāviveka.

Abstract: This article shows how in the Pāli Nikāyas, after having defined Eternalism and Nihilism as two opposed positions, Gotama makes a dialectical use of Eternalism as means to eliminate Nihilism, upheld to be the worst point of view because of its denial of kammic maturation in terms of puñña and pāpa. Assuming, from an Eternalist perspective, that actions have effects also beyond the present life, Gotama underlines the necessity of betting on the validity of moral kammic retribution. Having thus (...) demonstrated the central ethical error of Nihilism, he subtly introduces peculiar Buddhist moral concepts (kusala/akusala) to purify the Eternalist vision from the doctrine of a real existing self (attāvāda) and from the puñña/pāpa dichotomy. We can summarize this dialectical course as follows: Nihilism is pāpa/akusala because it denies kamman, Eternalism is puñña/not-akusala because it upholds kamman from a non-Buddhist perspective, Buddhism is kusala because it admits the law of kamman not centred on a theory of a real existing self (anattāvāda). (shrink)

ABSTRACT The aim of this paper is to provide a sketch on the way Nāgārjuna deals with the idea of 'relation'. The concept of 'relation' as expressed in the Pāli sources is here theoretically systematized according to three patterns: 1. logical, 2. strictly subordinative existential, 3. non-strictly subordinative existential. After having discussed Nāgārjuna's acceptance and treatment of these three patterns, particular attention is paid to the non-strictly subordinative existential relation. This kind of relation is meant to describe the way the (...) factors of the conditioned co-origination are linked to each other and is exemplified by Nāgārjuna by means of the father-son bond. A possible way to explain the conditioned co-origination doctrine in the light of the father-son example is here suggested by having resource to the 'Cambridge change' theory. Even if in the Pāli Canon the non-strictly subordinative existential pattern is said to apply to all the other factors of the conditioned co-origination, there is no direct evidence that it concerns also the avidyā-saṃskāras link. It will be shown how Nāgārjuna, by applying it to the avidyā-saṃskāras link, seems to introduce a new perspective in the conditioned co-origination theory. RESUMO O objetivo deste artigo é proporcionar um esboço da maneira na qual Nāgārjuna aborda a ideia de 'relação'. O conceito de 'relação' que encontramos nas fontes pāli é aqui sistematizado teoricamente conforme três padrões: 1. lógico, 2. existencial estritamente subordinativo, 3. existencial não estritamente subordinativo. Após ter discutido a recepção e o tratamento nagarjunianos desses três padrões, este estudo dedica atenção especial à relação existencial não estritamente subordinativa. Esse tipo de relação visa descrever a maneira na qual os fatores da cooriginação condicionada estão ligados entre eles, e é tipificada por Nāgārjuna pelo exemplo da ligação pai-filho. Para explicar a doutrina da cooriginação condicionada à luz do exemplo pai-filho, um modo possível aqui sugerido é por meio do recurso à teoria do 'Cambridge change'. Embora no cânone pāli se diga que o modelo de relação existencial não estritamente subordinativa se aplique a todos os outros fatores da cooriginação condicionada, não há nenhuma evidência direta de que ele concerna também à ligação avidyā-saṃskāras. Será mostrado como Nāgārjuna, ao aplicar esse modelo à ligação avidyā-saṃskāras, pareça introduzir uma nova perspectiva na teoria da cooriginação condicionada. (shrink)

The aim of the present study is to shed light on why the citation taken from Saraha’s Dohākośagīti and occurring in the Madhyamakaratnapradīpa, chapter 7, opens the door to some fundamental reflections concerning the authority and the “nature” of this latter text. On the basis of a historical and doctrinal analysis, here a new interpretation is put forward, according to which the Madhyamakaratnapradīpa should be considered a tenth century CE handbook, written by some unknown Buddhist teacher perhaps as a manual (...) for his lessons. The primary purpose of this teacher seems to have been the discussion—in the light of textual sources compiled up to this time—of the doctrinal and philosophical perspectives contained in the sixth century CE Bhāviveka’s Madhyamakahṛdayakārikā and Tarkajvālā. The Madhyamakaratnapradīpa could have been composed on the basis of notes written down for the benefit of this teacher’s students. Moreover, the analysis of the general style and quotes or references of the text, on the one hand, compared with the passage containing the quote from Saraha, on the other hand, lead us to take seriously into consideration the possibility that the citation borrowed from the Dohākośagīti could have been embedded into the text a little after its composition, by someone different from its original author. (shrink)

This article provides an annotated English translation and edition of the Sanskrit and Tibetan texts of Bhāviveka’s (490/500-570) _Madhyamakahṛdayakārikā_ 3.129cd-136 and of the Tibetan text of the _Tarkajvālā_ thereon, which focus on the discussion of unconditioned entities (_asaṃskṛta_). The study is accompanied by an introduction that outlines the general themes of the third chapter, the specific topics within the examined section and various problematic aspects found in the _Tarkajvālā_ exposition of Buddhist (Vaibhāṣika, Yogācāra) and non-Buddhist (Vaiśeṣika, Jain) doctrines and philosophies. (...) The multitude of inaccuracies detected within the examined _Tarkajvālā_ section cast doubt on its authenticity as a genuine work of Bhāviveka. It is hypothesized that the author of at least this portion of the _Tarkajvālā_ might have been a young student who struggled to recall the fundamental doctrines of the schools he attempts to elucidate. (shrink)

Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 291-295.

In the twenty-first century, with steadily increasing production and consumption of the zombie genre, academic interest in it is also growing. Scholars seek to explain the phenomenon, frequently focusing on the living dead and mostly seeing the figure of the zombie as an expression of the anxieties besetting contemporary society. In particular, its popularity can be interpreted as a response to the escalating climate of terror since the 9/11 attacks in 2001, after which media reporting has routinely been permeated with (...) images of death and destruction,1 constantly drawing attention to the insecurity that threatens to turn the American dream into a nightmare.2There is no shortage of authors who have emphasized the... (shrink)

In this book the reader will find a tool-set of suggestions and thoughts, specifically selected for stimulating and enhancing a strategic approach to the early stage of assessment, validation and development of a business idea. This book doesn’t provide definitive solutions, nor a recipe for success, since definitive solutions and recipes for success (if they really exist) hardly can depend on reading a book. Rather, by taking inspiration from different philosophies and philosophers, each chapter will provide concepts, perspectives and examples (...) that can help the would-be entrepreneur to widen, change or clarify her/his own point of view, in order to strengthen her/his strategic thinking. The process that strategic thinking helps us to accomplish is first of all aimed at putting a functional and useful order among our thoughts, and accordingly at figuring out which particular actions should be done and in which sequence. Founding and developing a business today is indeed more and more an exercise that must hold together in a harmonious and complementary way a vision and a practice. An idea, with its load of aspirations, intuitions and desires, and an operative strategy, aiming at defining options, choosing timing, and developing suitable products and services. In other words, running a business is today more than ever before an exercise of sense, of excellent sense, in fact. And philosophy, when it comes to looking for sense in things, can offer surprising theoretical and practical advices. (shrink)

This article deals with the meaning and function of saññā in perception according to the Suttapiṭaka. As regards its meaning, the discussion stresses the fact that the renderings “perception” and “apperception” seem to overinterpret the actual function/activity of saññā. Also the translations “idea” and “ideation” should be used cautiously, in order to avoid misunderstandings, since these terms are fraught with very specific philosophical and psychological implications in the Western context. Moreover, though “cognition” could be a good rendering, “recognition” seems to (...) be a more adequate translation for saññā, because it conveys the meaning of both cognizing and naming, which are the two main activities carried out by saññā. In this sense, cognition should be envisaged as a recording process that labels (and gives names to) the data coming from the senses. As regards its role in perception, saññā takes place after contact (phassa) and sensation (vedanā). Its task is to collect the not yet well-defined information provided by phassa and vedanā, and to organize this information into a datum that can be made available to, and handled by, the consciousness (viññāṇa). The task of viññāṇa, in its turn, is to interpret this datum according to sujbective “values”. The present study stresses also the fact that the recognition carried out by saññā can be either simple (colors, tastes, etc.) or complex (danger, death, etc.). For this reason, after having dealt with simple perceptions, a section is devoted to the analysis and possible explanation of complex recognitions. Moreover, since the textual sources record the fact that saññā can fail its task to recognize things, another section is added, in which incorrect recognitions are taken into consideration. (shrink)

This is the third and final part of a study focused on the Madhyamaka accounts of the Cārvāka/Lokāyata so-called “wolf’s footprint” stanza and tale, and “beautiful lady” stanza. In particular, this paper discusses Jayānanda’s short account of the tale and the stanzas contained in his Madhyamakāvatāraṭīkā on Candrakīrti’s Madhyamakāvatārabhāṣya. The Tibetan edition and English translation of Jayānanda’s relevant passages are also provided.

This article presents the first annotated English translation and edition of the Tibetan text of the Madhyamakaratnapradīpa, chapter 5, whose original Sanskrit is to be considered lost. The Introduction contains a primary analysis of contents and aims of the chapter, together with general observations on the epoch and compositional style of the Madhyamakaratnapradīpa. It is suggested that the text is probably a 10 th century explanatory handbook of Bhāviveka’s Tarkajvālā for beginner students. Chapter 5, in particular, relying strongly upon the (...) “two truths” dialectics, focuses on how students can consistently respond to the main objections opponents used to raise against the Madhyamaka standpoint. (shrink)

This article provides an annotated English translation and edition of the Sanskrit and Tibetan texts of Bhāviveka’s (490/500-570) _Madhyamakahṛdayakārikā_ 3.129cd-136 and of the Tibetan text of the _Tarkajvālā_ thereon, which focus on the discussion of unconditioned entities (_asaṃskṛta_). The study is accompanied by an introduction that outlines the general themes of the third chapter, the specific topics within the examined section and various problematic aspects found in the _Tarkajvālā_ exposition of Buddhist (Vaibhāṣika, Yogācāra) and non-Buddhist (Vaiśeṣika, Jain) doctrines and philosophies. (...) The multitude of inaccuracies detected within the examined _Tarkajvālā_ section cast doubt on its authenticity as a genuine work of Bhāviveka. It is hypothesized that the author of at least this portion of the _Tarkajvālā_ might have been a young student who struggled to recall the fundamental doctrines of the schools he attempts to elucidate. (shrink)

Como ha ocurrido con la COVID-19, el significado que se le ha dado a los conceptos de salud y, aún más, de enfermedad, ha sido el médico, clínico para ser más preciso. Lo cual es comprensible. No en vano son muchos los siglos de curar y cuidar a las personas dolientes o impedidas, o de tratar de hacerlo. Pero comprensible no es del todo sinónimo de lógico. Porque se trata de términos, sino polisémicos, por lo menos anfibológicos. Incluso desde el (...) ámbito mismo de la sanidad. (shrink)

Margarita Diaz-Andreu offers an innovative history of archaeology during the nineteenth century, encompassing all its fields from the origins of humanity to the medieval period, and all areas of the world. The development of archaeology is placed within the framework of contemporary political events, with a particular focus upon the ideologies of nationalism and imperialism. Diaz-Andreu examines a wide range of issues, including the creation of institutions, the conversion of the study of antiquities into a profession, public memory, (...) changes in archaeological thought and practice, and the effect on archaeology of racism, religion, the belief in progress, hegemony, and resistance. (shrink)

Las Sideraciones constituyen el hilo de la continuidad difícil de la vida cuando su atención va cayendo en las profundidades que todo lo del mundo ofrece a quien sabe y quiere ver sin miedo a ver. Es un género literario como el de las Misceláneas, de Sahftesbury, o los Pensamientos, de Pascal, o el Glosario, de D ́Ors, o el Juan de Mairena Lo descubre el escritor no bien se le apodera la misericordia como movimiento hacia un entender com-pasivo de (...) todo lo del hombre y el mundo para ennoblecerlo y devolvérselo al derrotado cual prenda de un futuro mayor y mejor Salvarse es en este Universo encontrarle a todo gesto paralelismos, contrastes, ritmos, reflejos, deslumbres y sorpresasel lugar, en suma, a cada respiro de lo humano. Las Sideraciones brotan y emanan inevitablemente de una filosofía o teología "samaritana", cual la que el autor confiesa con toda el alma profesar. (shrink)

Edition of the Tibetan text of the Madhyamakārthasaṃgraha attributed to Bhāviveka (based on the Co-ne, sDe-dge, dGa’-ldan and sNar-thaṅ versions), along with an Italian translation and an introductory philosophical study.

This is the second part of a three-part study dealing with the Madhyamaka accounts of, and commentaries on, the Cārvāka/Lokāyata so-called “wolf’s footprint” stanza and tale, and “beautiful lady” stanza. Here Avalokitavrata’s discussion of the tale and the stanzas is dealt with, together with the Tibetan edition and English translation of the corresponding passage from his Prajñāpradīpaṭīkā.

With the present study an analysis in three parts is provided of the Buddhist reception of two Cārvāka/Lokāyata stanzas, abbreviated as "wolf's footprint" and the "beautiful lady". These stanzas seem to be conceptually related to each other, having the common aim to emphasize the idea that one should rely only upon what is or can be perceived. Consequently, from here it is concluded that any perspective concerning the existence of an afterlife or of a moral retribution of our actions, since (...) these things cannot be directly perceived, should be abandoned. The first part of the article is a study of the occurrences of the two stanzas in the Buddhist sources, taking into account also new material, recently discovered, together with a comparison with the Jain sources. The second and third parts discuss respectively Avalokitavrata's and Jayānanda's interpretations of the stanzas, offering also for the first time to the reader a translation and analysis of their versions of the "wolf's footprint" tale, so far studied only from Jain sources. (shrink)

The primary aim of this article is to provide a case study of textual hermeneutics in the context of Vedic literature. It will be shown how some interpretative pitfalls, into which contemporary translators have fallen, can be avoided if we broaden the perspective beyond the semantics of words and apply a principle of plausibility. The case study concerns the analysis of Ṛgveda 10.28, with special reference to the wildlife episodes depicted in verses 10cd-11ab. A few modern translations in Western languages (...) of 10cd are here considered. Some of them show that a principle of plausibility has been actually taken into account by their authors while approaching the text, albeit the result does not seem always entirely satisfactory. Some other translations seem not to carefully consider the broader context, therefore failing to convincingly make sense of the original text. After an introduction on the general subject of the hymn as it emerges from verses 1-9, i.e., the Vedic sacrifice and the subsequent consumption of the sacrificial offerings, arguments and textual evidence are provided in order to show how the reading of 10cd acquires a cogent and very plausible meaning if regarded in light of verse 11ab. (shrink)

The article discusses Bhāviveka’s Prajñāpradīpavṛtti and Avalokitavrata’s Prajñāpradīpaṭīkā commentaries on the “not without a cause” (nāpy ahetutaḥ) alternative of Nāgārjuna’s Mūlamadhyamakakārikā 1.1ab, from which it emerges that at least two distinct theories of causality can be attributed to the Lokāyata school. The first one is a physicalist theory that confines all causal relations within the sphere of material elements and is assimilated to accidentalism. The second one is a naturalist theory that attributes causal power to inner nature (svabhāva). The paper (...) discusses the theoretical differences between these two approaches, considers Bhāviveka’s and Avalokitavrata’s counter-arguments and concludes that some of the conjectures that modern scholars have put forward on the relation between svabhāvavāda, accidentalism and Lokāyata should be revised. (shrink)

El objetivo del presente artículo consiste en analizar el trasfondo de las matemáticas empleadas por Aristóteles en el libro V de la _Ética a Nicómaco_ con el propósito de esclarecer las nociones de aritmética y geometría en relación con la justicia y la ética. Expongo brevemente la concepción de algunos estudiosos de Aristóteles que proponen una incompatibilidad radical entre ambos modelos matemáticos, y a partir de ello indico por qué esa lectura es equivocada. Finalmente, defiendo una interpretación integracionista, especialmente a (...) partir de la comprensión de la virtud como _enérgeia_ y _entelécheia_. (shrink)

In the Dunhuang manuscript IOL Tib J 709, which is a collection of writings concerning meditation, we come across a short text attributed to a Tibetan master called Byaṅ-cub-klu-dbaṅ (allegedly eighth-ninth centuries CE). In his work, Byaṅ-cub-klu-dbaṅ exposes a method of meditation that seems to be strongly indebted to Indian Mahāyāna scriptural sources. Besides, also a Chinese Chan influence is here detectable. Therefore, the method of meditation taught by Byaṅ-cub-klu-dbaṅ seems to represent a commingling of different elements from different contexts. (...) After a general introduction to the manuscript IOL Tib J 709, this study focuses on Byaṅ-cub-klu-dbaṅ’s text, discussing and analysing the following topics: its author and date, the Indian Mahāyāna possible sources, Chinese Chan elements, the meditational path described. An annotated translation of the text, along with its transliteration and the reproduction of the fac-simile of the corresponding portion of the manuscript, concludes the study. (shrink)