Moshe Idel, Cabalistii nocturni Editura Provopress, Cluj-Napoca, 2005, 81 pp.

Rav Kookś Esteric Mission and Mistical Experience.

Ne samo da Mediteranska filozofija pridonosi postanku i daljem razvoju svjetske filozofije, nego joj daje osnovni pečat. Kratka analiza glavnih sastojaka, kao što su: 1) grčko-judejska i latinska skolastika; 2) uloga magije i misticizma; 3) otvaranje znanstvenog interesa naročito od arapske skolastike; 4) povijesno vrijeme i čovjekova borba za sebe, od Renesanse sve do dvadesetog stoljeća, treba pokazati da je osnovni vid Mediteranske filozofije oplemenjivanje svijeta. Budućom zadaćom Mediteranske filozofije naznačit će se pronalaženje putova kako da se koncept mogućnosti, kao (...) njezina glavna tekovina u dvadesetom stoljeću, osigura u perspektivi oplemenjivanja svijeta – najvjerodostojnijoj perspektivi svjetske filozofije.Not only does Mediterranean philosophy contribute to the genesis and susequent development of world philosophy, but it also lends it its original stamp. A breaf analysis of elements such as: 1) Greco-Judean and Latin scholasticism; 2) the role of magic and misticism; 3) the stimulation of scientific interest especially in Arabic scholasticism; 4) in history of human beings the struggle for themselves from the Renaissance to the Twentieth Century should show, with a special emphasis on Croatian philosophers, that the basic conception of Mediterranean philosophy consists in enrichment of the world. Through futures tasks for Mediterranean philosophy it will be indicated how to find ways to secure the concept of possibility as the main currency in the perspective of enriching the world – a most authentic perspective for world philosophy. (shrink)

The religious spirit in Plotinus. Lots of studies from last 30 years have shown similar attitudes and spiritual tendencies in early christian and neoplatonic teachings. But we could not forget that we are dealing here with two major rivals on the intellectual scene of Late Antiquity. Despite commun aspects in plotinian and gnostic doctrines, there are some strong critics in Plotinus works, most of them in Enneads II,9, that let no doubt of the distance between the gnostic and neoplatonic positions (...) on some key issues. This article points out four aspects of the plotinian doctrine that clearly break up with some of the main christian religious attitudes. Plotinus had a positive jugement on the sensible world, he had never expressed contempt towards nature, refused any presomption on religious matters and considered the philosophy as the only way to mistical union with the One. (shrink)

The religious spirit in Plotinus. Lots of studies from last 30 years have shown similar attitudes and spiritual tendencies in early christian and neoplatonic teachings. But we could not forget that we are dealing here with two major rivals on the intellectual scene of Late Antiquity. Despite commun aspects in plotinian and gnostic doctrines, there are some strong critics in Plotinus works, most of them in Enneads II,9, that let no doubt of the distance between the gnostic and neoplatonic positions (...) on some key issues. This article points out four aspects of the plotinian doctrine that clearly break up with some of the main christian religious attitudes. Plotinus had a positive jugement on the sensible world, he had never expressed contempt towards nature, refused any presomption on religious matters and considered the philosophy as the only way to mistical union with the One. (shrink)

Petru Moldovan, Moshe Idel. Dinamica misticii iudaice Provopress, Cluj, 2005.

La “conciencia ética”, la “conciencia mística” y la “conciencia ecológica” tienen en común un característico distanciamiento de los individuos con respecto a sí mismos. Se trata de la apertura a una perspectiva “holista”, en que los propios intereses y preocupaciones son vistos desde la perspectiva de un “todo”, del cual uno mismo es “sólo” una parte. Sin embargo existe una diferencia fundamental entre ellos: el “todo” de la conciencia mística es ilimitado, en cambio el “todo” de la ética (y con (...) ella, del ecologismo) refiere a un particular universo moral, que necesariamente incluye y excluye, y por tanto presenta constitutivamente un límite. La importancia de la delimitación del universo moral se evidencia en el peligro que plantea una “conciencia ecológica” que no tenga claras las categorías morales bajo las cuales está sujeto un individuo que está dentro o fuera de este límite. Una conciencia ecológica que acríticamente presente un “holismo difuso” corre el peligro de no aclarar precisamente las razones por las cuales los individuos deben ser moralmente protegidos, y por tanto debilita el estatus moral de éstos. Además, se arriesga a relativizar al extremo el valor de los seres humanos, propiciando un peligroso antihumanismo encubierto. (shrink)

Al igual que a los anteriores galardonados, Richard Rorty y Levi-Strauss, me parece pertinente reflexionar sobre el hecho de que este premio quiere recordar precisamente al Maestro Eckhart. Rorty se inclinó por un deslinde negativo: él se vería como ateo y para Eckhart "sólo contaba Dios y nada más". Esta afirmación es correcta, pero encubre un aspecto que tocó Levi-Strauss al señalar que en Eckhart hay correspondencias con el budismo Zen. [Fragmento].

The article is centered in The Way's point: Do you really want to be a saint? Carry out the little duty of each moment: do what you ought and concentrate on what you are doing (nº 815) and specially be in the things you do. Whoever truthfully is in everything and entirely in all the things he or she does will do everything right, with passion and personal style. It is difficult to devote our mind and heart entirely to the (...) things we are dealing with. We want to be somewhere else, in a different place, sorrounded by other circumstances. This is the wishful misticism (mística ojalatera): an insidious and subtle enemy for these who seek for sanctity in everyday life. (shrink)

We will intend to evaluate, throughout the two consecutive parts of this study, which is to be considered the status at the very same time hierophanical and cosmological, ontological and anthropological, that dic notion of Beauty invests in te speculative misticism of the anda lusian Muhy¡ al-Din lbn `Arab¡ (1165-1240), known as well as "the gre Este articulo es la ponencia presentada en el Seminario Muhy¡ al-Din ¡bn Arabí -Mawláná faMí al-Din Balji(Mowlavi/ RflmiJ. Das fuentes clásicas para el estudio (...) de la mística especulativa en el Islam, que se celebró en la Facultad de Filosofía de la Universidad Complutense, en colaboración que la Consejerla Cultural de la República Islámica de Irán en Madrid. durante los días 19,20 y 21 de enero de 1999. krks&l&~ú..t&Hitat&k¡Fíksq%L <~),n~n ¡7. ~ 77-rn Sm*t& ñt4~m. thí~.~~h1Cw1tm MaI*f 78 José Miguel Puerta Vílchez atest master" in the realm of isla¡nic spirituality. And this by confronting the theories of islamic aesthetics and philosophy, and both furthermore by clarifying a vocabulary plenty of poliedric signifwances and by presen ting the doctrine of a creative imagination of which its noetical and sacred value will be thus explored. (shrink)

The social and personal utility of mental and physical suffering, exploration of the ideia that pain can be tolerated if we belive and so on euthanasia is not mandatory to several cases.