RESUMEN El trabajo reconstruye la recepción del pensamiento de Fr. Schlegel en la obra temprana de Paul De Man. Nuestra hipótesis sostiene que si analizamos los ensayos gestados antes de los años 80 se puede visibilizar que De Man inscribe al romanticismo a partir de algunos de los críticos del romanticismo, pero, al mismo tiempo, modifica la imagen orgánica y totalizadora del romanticismo que una parte de la crítica literaria sostenía en relación con la poesía romántica. A tales efectos, examinamos (...) de qué modo se presenta esta recepción en dos textos previos a 1980: Retórica de la temporalidad y Alegorías de la lectura. ABSTRACT The work reconstructs the reception of the thought of Fr. Schlegel in the early work of Paul De Man. Our hypothesis holds that if we analyze the essays produced before the 1980s, it can be appreciated that De Man inscribes the romanticism from some of the critics of romanticism, but, at the same time, it modifies the organic and totalizing image of romanticism that a part of literary criticism held in relation to romantic poetry. To this end, we examine how this reception is presented in two texts previous to 1980: Rhetoric of Temporality and Allegories of Reading. (shrink)
El ensayo examina el carácter crítico de la ironía romántica de Friedrich Schlegel siguiendo las consideraciones y apropiaciones de Walter Benjamin, Harold Bloom y Paul de Man. También, el ensayo pretende mostrar el paralelismo de la actitud crítica de la ironía con tres figuras literarias románticas: el esteta, el dandy y el âneur. Estas criaturas, unidas por una fe profética en el arte, hacen de la ironía una profesión que se mueve entre la creación y la destrucción. La apropiación en (...) el contexto post-estructuralista nos permite percibir a la ironía en una incomprensión radical, desarrollando un patrón estético que opera entre la creación y la aniquilación. (shrink)
Since his birth in 1033, St. Anselm of Canterbury has been recognized as one of the most versatile churchmen of the Middle Ages. He was a beloved abbot of his monastic community in Normandy, a fearless upholder of the rights of the Church after he became archbishop of Canterbury and the author of prayers and meditations that still nourish the devotional life of many Christians. This anthology, from contributors including the monks of St. Anselms Abbey in Washington, DC, explores these (...) and other aspects of St. Anselms life and thought through various methods. These include an address to students at a school that has the saint as its patron, a homily commemorating the nine-hundredth anniversary of his death in 1109, studies of his understanding of freedom and theological method, and reflections on his role as a monk-archbishop. Altogether, these pieces provide a new and unique way to commemorate the philosopher-theologian whose ontological argument for the existence of God has continued to intrigue thinkers to this very day. (shrink)
The title of this volume A Man of Many Interests: Plutarch on Religion, Myth, and Magic. Essays in honour of Aurelio Pérez Jiménez is first and foremost a coalescing homage to Plutarch and to Aurelio, and to the way they have been inspiring (as master and indirect disciple) a multitude of readers in their path to knowledge, here metonymically represented by the scholars who offer their tribute to them. The analysis developed throughout the several contributions favors a philological approach of (...) wide spectrum, i.e., stemming from literary and linguistic aspects, it projects them into their cultural, religious, philosophical, and historical framework. The works were organized into two broad sections, respectively devoted to the Lives and to the Moralia. Contributors are: Frances Titchener, Carlos Alcalde Martín, José Luis Calvo, Delfim Leão, Judith Mossman, Anastasios G. Nikolaidis, Christopher Pelling, Philip Stadter, Paola Volpe, Francesco Becchi, Israel Muñoz Gallarte, Lautaro Roig Lanzillotta, Geert Roskam, Vicente M. Ramón Palerm, Frederick Brenk, John Dillon, Franco Ferrari, Aristoula Georgiadou, Luc van der Stockt, Luisa Lesage Gárriga. (shrink)
A poetic and philosophical negotiation of the alternatives of atheism and religious faith. In A Man of Little Faith the French poet and philosopher Michel Deguy reflects on the loss of religious faith both personally and culturally. Disenchanted not only with the oversimplifications of radical atheism but also with what he sees as an insipid sacralization of art as the influence of religion has waned, Deguy refuses to focus on loss or impossibility. Instead he actively suspends belief, producing a poetic (...) deconstruction that, though resolutely a-theistic, makes a plea for an earthly piety and for the preservation of the relics of religion for the world to come. Two essays by Jean-Luc Nancy and a recent interview with Deguy are included, which reveal the impact and implications of Deguys ongoing reflection and its significance within his generation of French thought. (shrink)
Living man and ventriloquist's doll -- The ugly joker with the gift for happiness -- Socrates and the climax of Athenian optimism -- Socrates the philosophical genius -- Socrates and justice -- The demoralisation of Athens and the death of Socrates -- Socrates and philosophy personified.
In discussions of animal ethics, hypothetical scenarios are often used to try to force the clarification of intuitions about the relative value of human and animal life. Tom Regan requests, for example, that we imagine a man and a dog adrift in a lifeboat while Peter Singer explains why the life of one's child ought to be preferred to that of the family dog in the event of a house fire. I argue that such scenarios are not the usefully abstract (...) analytic tools they purport to be, but indirectly reinforce assumptions that are not only anthropocentric, but also tied to racist, sexist and ethnocentric stereotypes. An analysis of some of the cultural and ethical associations of the notion of self-sacrifice proves especially useful in revealing some of the limitations of certain popular Western approaches to animal ethics. (shrink)
Kineska gimnastika, daoyin xingqi 導引行氣, koju svakodnevno vježbaju milijuni Kineza, potječe iz razdoblja starodrevne Kine i ima korijene u šamanističkim obrednim plesovima. Bazira se na pokretima tijela kojima se oponašaju pokreti životinja. Doslovni prijevod termina daoyin xingqi jest »upravljati, rastezati i gibati qi 氣«, tj. sveprožimajući vitalni dah. Naime, gimnastika u kineskoj tradiciji nije se razumijevala samo kao puka tjelovježba, već kao oblik kultiviranja vitalnog daha, qia. Gimnastika, štoviše, predstavlja važan korak prema harmoniziranju čovjeka s nebom i zemljom . Iščitavanjem (...) isječaka tekstova iz razdoblja Zaraćenih država i razdoblja dinastije Han 漢, kao i analiziranjem najstarijeg pronađenog vizualnog prikaza gimnasticiranja u Kini »Karte upravljanja i povlačenja« , analizirat će se poimanje gimnastike u ranoj kineskoj kulturi. Interpretacija tjelovježbe postavit će se unutar paradigme promjene koja je oblikovala kinesko viđenje kozmosa. Posebno će se naglasiti veza između gimnasticiranja i pojma sheng 生 koji znači život, kao i rađanje, stvaranje, obnavljanje.Chinese gymnastics, daoyin xingqi 導引行氣, practised daily by millions of Chinese people, originates from ancient China and is rooted in shamanistic ritual dances. It is based on body movemements which imitate the movements of animals. Literally translated, daoyin xingqi means “guiding, pulling and moving qi 氣” i.e. the all-permeating vital spirit. Gymnastics in Chinese tradition, therefore, was never considered to be just a body exercise but also a form of cultivating the vital spirit, qi. Gymnastics, however, is the important medium of harmonizing man with heaven and earth . By reading of Warring States and Han 漢 dynasty writings, as well as the the oldest excavated visual representation of gymnastics in China “Daoyin chart” , in this exposure analysis will be on the understanding of gymnastics in the early Chinese culture. The interpretation of Chinese gymnastics will be set forth within the paradigm of change which shaped Chinese vision of cosmos. Special emphasis will be given to the connection between gymnastics and the concept of sheng 生, which means life, as well as birth, creation, renewal. (shrink)
Lives and work of Veṅkaṭanātha (Vedantadesika), 1268-1369, and Maṇavāḷa Māmun̲i, 1370-1444, Vaishnavite leaders and exponents of the Viśiṣṭādvaita school in Hindu philosophy from Tamil Nadu.
2018 Reprint of the 1913 Edition. As a Man Thinketh was first published in 1903. In it, Allen describes how man is the creator and shaper of his destiny by the thoughts which he thinks. We rise and fall in exact accordance with the character of the thoughts which we entertain. Our environment is the result of the thoughts that we harbor and the behavior that our thoughts bring about. Part of the New Thought Movement, Allen reveals the secrets to (...) having the most fulfilling existence possible, guided by a proper understanding and appreciate of how thought shapes our lives. Allen advises on how to better manage our thoughts and how to direct them into more constructive behavior. Though written more than one hundred years ago, the language and resonance of this classic still hold up today, inviting each of us to reflect not on the world and others, but our own thoughts and how to regain their possession. The title for the essay comes from the Bible: "As a man thinketh in his heart, so is he," Proverbs, chapter 23, verse 7. In more than a century, As A Man Thinketh has become an inspirational classic, selling millions of copies worldwide and bringing faith, inspiration, and self- healing to all who have encountered it. (shrink)
Extreme conditions like savantism, autism or synaesthesia, which have a neurological 2AH, UK basis, challenge the idea that other minds are similar to our own. In this paper we report a single case study of a man in whom all three of these conditions co-occur. We suggest, on the basis of this single case, that when savantism and synaesthesia co- occur, it is worthwhile testing for an undiagnosed Autism Spectrum Condition (ASC). This is because savantism has an established association with (...) ASC, and the combination of ASC with synaesthesia may increase the likelihood of savantism. The implications of these conditions for philosophy of mind are introduced. (shrink)
What one decides fit for appearance through writing and speech bears a political signifi cance that risk being distorted through both language, reception in the public, and through calls for gendered representations. How can work of female philosophers be interpreted as a concern for the world from that of having to respond to a male-dominated discourse through which speech becomes trapped into what one might represent as ‘other’? In this paper, I explore the public reception of two female thinkers who (...) question, in diff erent ways, the dominant notion of the author or philosopher as a male subject; what kind of limitations does the relative notion of ‘female’ pose political action, and how can privilege constitute a hindrance to feminist solidarity? (shrink)
Abstract:Scholars have long been interested in how people experienced places in the past, often relying for their evidence either on modern engagements with surviving landscapes, buildings and objects, or on contemporary descriptions of the ritualised or required activities that took place in and around them. This article argues that both approaches risk eliminating the subjectivity of historical agents and, thus, the ground of experience itself, assuming an unjustifiable uniformity either among historical persons or between historical persons and modern scholars. Historians (...) thus need to find ways to return the specificity and individuality of historical subjects to their accounts of the experience of place.This article proposes that they should turn to recent work in archaeology, literary studies and cognitive science to find methodologies for describing the ‘historical phenomenology’ of a place, combining knowledge of material conditions, cultural and social environments and particular embodied encounters to produce ‘ecological’ accounts of specific place experiences in the past. It applies such an approach to an account of a pilgrimage made by a Florentine merchant in 1411 to ‘St Patrick's Purgatory’, a small but continentally renowned building on an island in northwest Ireland. By reading ‘among’ a broad range of sources, including a letter he sent describing the phenomena of his experience of the Purgatory, contemporary pilgrimage literature, medieval soteriological doctrines and the physical qualities of the Purgatory itself, this article is able to describe both critical elements of his phenomenological ecology and their dynamics as they combined in an embodied experience of place. (shrink)