The conviction that from the beginning believers in Christ possessed an awareness of their own faith and that they strove to avoid dissolving into different beliefs or doctrines, was the impulse for the author of this article to argue in a point by point manner in favor of the strong collective identity of the first believers in Christ. From the margins the author offers evidence of the liminality of the believers in Christ with respect to Jews and Pagans; from the (...) contents he offers some reflections on the canonical Gospels, the day of celebration, the organization of the community and communication between the communities. The unitive outlook with which the author approaches the first testimony of Christianity distances his point of view from the pluralistic visions which are more in fashion among historians, who prefer to speak ofChristianities and not of a Christianity. (shrink)

This article discusses the concept of the theophóros ánthropos, which belongs to the Patristic tradition, especially to that of Antioch. This concept was widely used in Christology, while the adjective theophóros/deifer was also used for various purposes within the Patristic tradition, with reference to Christ, to the Virgin Mary, to the angels, to good Christians and to human beings inspired by God. The author presents the relevant Patristic texts, then suggests that this concept or model is used in two ways: (...) in an ‘interdisciplinary’ sense, in that it appears in various theological contexts and fields; and in a ‘dialogical’ sense, insofar as the concept provides a bridge to philosophical as well as theological anthropology. In short, theophóros ánthropos is not only an anthropological model for believers, but also a useful concept in dialogue between theology and other disciplines. (shrink)

The Tritheism of the sixth century has not been widely studied. John Philoponus, the greatest exponent of the theory, developed the idea by applying Aristotelian realism to the doctrine of the Trinity and concluded that in the Trinity there are three hypostases and three natures, whence comes the name for those who hold this position: “Tri-theists,” since they divide the one nature and substance of God into three. This article sheds light on the earliest stage of the development of Tritheism (...) beginning in the year 557, when we can date the first appearance of John Askotzanges in the sources, and goes up until the first Syndocticon, the agreement reached between the Tritheists and the Theodosians at Constantinople in the beginning of the year 567. After the death of Theodosius in 566, Tritheism no longer remained merely a local reality in Constantinople but spilled over the confines of the Imperial capital and spread throughout the East, especially in Egypt. (shrink)

This article discusses the charity towards the poor that characterized the so-called cura animarum of Pope Gregory the Great. It draws its information first from the Registrum Epistularum and then from the Vita Gregorii Magni of John the Deacon. From the Registrum the author gathers information on the honesty and competence of the administrators of the ecclesiastical patrimony, and on the use of goodness and rigour in the exercise of power. From the Vita, the author highlights some hagiographic aspects related (...) to donations to the poor. This article presents the theme of Pope Gregory’s charity by drawing on both historical and hagiographic sources, highlighting how certain events and aspects of his life flourished in later hagiographical legend. (shrink)

This article re-examines the attention scholars have given to the origins of monoergenism and monotheletism and proposes a rebuttal to the positions of J. Tannous who, in an article in Dumbarton Oaks Papers in 2014, holds that these doctrines represented in Syro/Palestine certain “regional doctrinal hegemonies, at least among Chalcedonian communities, and were not artificial concoctions”. For the author, on the other hand, the episcopal sees in these regions had to have been for the most part in the hands of (...) monophysites, without in any way excluding the possibility that there were also Chalcedonian bishops and communities as well, as in the case of Abraham of Rusafa. Thus, for the Author, monoenergism and monotheletism, from an epistemological and theological point of view, were the last glimmer of Apollinarism which was continually re-emerging from the ashes and given a new life by Severian monophysitism. (shrink)

The conviction that from the beginning believers in Christ possessed an awareness of their own faith and that they strove to avoid dissolving into different beliefs or doctrines, was the impulse for the author of this article to argue in a point by point manner in favor of the strong collective identity of the first believers in Christ. From the margins the author offers evidence of the liminality of the believers in Christ with respect to Jews and Pagans; from the (...) contents he offers some reflections on the canonical Gospels, the day of celebration, the organization of the community and communication between the communities. The unitive outlook with which the author approaches the first testimony of Christianity distances his point of view from the pluralistic visions which are more in fashion among historians, who prefer to speak ofChristianities and not of a Christianity. (shrink)

El propósito de este artículo es esclarecer las múltiples funciones de la noción de koinōnía en los diálogos de Platón. Koinōnía y su ausencia caracterizan la realidad como un todo: tanto las entidades inteligibles como sensibles o se “comunican” o no se “comunican” ; por tanto, reconstruir la red de las relaciones de koinōnia equivale a poner en práctica la dialéctica. Hasta ahí todo está bien. Pero un análisis que apunte a esclarecer el papel de la koinōnía no puede dejar (...) de considerar la syngéneia. La razón de este hecho radica en la relación esencial que vincula a koinōnía y syngéneia, siendo esta última la condición de posibilidad de la primera. (shrink)

Il contributo discute la lezione προμηθέως del v. 86 del Prometeo Incatenato. Se ne discute la genuinità in rapporto alla fortunata congettura προμηθίας proposta da Peter Elmsley.

- la prima parte dà una presentazione sommaria dei principali paradigmi di filosofia del linguaggio, mostrando alcune connessioni tra i principali autori di riferimento. Dovrebbe contenere il minimo indispensabile per avere una panoramica delle tematiche della filosofia del linguaggio e addentrarsi negli argomenti in modo più approfondito. La conoscenza dei contenuti di questa parte è un prerequisito per l’esame.

Through the elaboration of his political philosophy, Hobbes wishes to present himself as a representative of the new mechanistic and deterministic science of the seventeenth century, by applying Galilei’s method in politics and by refusing the Aristotelian metaphysics and natural philosophy as well. The aim of the present article is to challenge this claim. As a matter of fact, Hobbes’s thought seems to be characterised by an original co-existence of decisionism and mechanism and his view of the natural law does (...) not appear to be based on deterministic principles, but on a voluntarist and moral character condensed in his theory of passions. (shrink)

Ricordo di Carlo Ascheri, di F. Cerutti.--Note sulla vita di Giovanni Francesco Sannazari della Ripa (1480c.-1535) fino al lettorato avignonese, di M. Ascheri.--Noterelle machiavelliane, di N. Badaloni.--Un argumento consolatorio dell'Assioco nella tradizione platonica, di A. Cardini.--Zeller i Feuerbach, di C. Cesa.-- Ludwig Feuerbach in den Buberschen Sicht, di I. Dubský.--Lo Short tract on first principles di Hobbes e la metafisica della luce di Roberto Grossatesta, di A.G. Gargani.--Un letterato e una strega al principio dell'500: Panfilo Sasso e Anastasia la (...) Fraappona, di C. Ginzburg. (shrink)

The volume contains 11 contributions of the best experts on the topics of fate, fortune and free will, in reference to Ancient Philosophy: Plato, Aristotle, Stoicism, Epicureanism, Plotinus.

1. L'analogia della parola -- 2. Il mente e il corpo -- 3. L'origine del significato -- 4. La virtù politica -- 5. Raccontare il mondo.

Questo volume affronta lo sviluppo della teoria filosofica e antropologica di Susanne Langer, mettendo in evidenza l’importanza che in essa riveste un evento particolare della filogenesi della specie umana: la nascita della coscienza simbolica. Il nucleo del concetto di coscienza simbolica è costituito dall’idea di un’organizzazione mentale basata sull’utilizzo di rappresentazioni simboliche e strumenti linguistici, che dischiudono all’uomo inaudite possibilità di esperienza. L’ambito in cui si muove questo libro è quindi in primo luogo quello cognitivo, con particolare riferimento alla differenza (...) qualitativa che separa l’uomo dagli altri animali e che non si lascia ricondurre a un mero perfezionamento delle capacità animali di interazione con l’ambiente. Va però sottolineato che i problemi incontrati da Langer non possono non portare a frequenti sconfinamenti nei territori della psicoanalisi, della psicologia e dell’etica. L’autore dedica una particolare attenzione alla ricostruzione langeriana dello sviluppo assieme, psichico e morale e alla preoccupazione dell’autrice per l’eccessiva logicizzazione e per lo spietato disincantamento della simbolic mentality della modernità (elementi che Langer considera come una vera e propria crisi evolutiva). Questo aspetto della sua riflessione permette di accostare Langer a quei pensatori che, da Cassirer a Max Weber, da Carl Gustav Jung a Leroi-Gouhran, manifestano una forte inquietudine di fronte alla perdita radicale non solo della mentalità mitica delle culture premoderne, ma anche e soprattutto del sistema di valori che orientava l’esperienza quotidiana e la condotta etica degli individui. (shrink)

Parola di Dio in parole umane. La prima non si traduce mai; le seconde si devono tradurre sempre, al variare dei tempi e delle culture degli uomini.

Da Platone a J.-P. Sartre a Pierce e soprattutto a Wittgenstein, una ricognizione storica del tema dell'immagine mostra quanto inconsistente sia l'ipotesi di una sua origine psichica, e quanto fondata, al contrario, è quella che la considera un "segno" filosofico di cui ci serviamo per riconoscere e comprendere il mondo.