È possibile delineare due filoni interpretativi sul _Hayy b. Yaqzān_ (_Il vivente, figlio del desto_) di Ibn Tufayl: secondo l’uno, l’opera è uno sguardo realistico su un solitario in una società corrotta e si ispira agli insegnamenti della _Repubblica_ di Platone; secondo l’altro, l’opera ritrae un ideale puro e astratto di vita ascetica e insiste sull’imperativo morale dell’isolamento. Tuttavia entrambe queste interpretazioni precludono qualsiasi possibilità di felicità per l’uomo o per il filosofo all’interno di una società. In altre parole, tendono (...) a interpretare _Hayy b. Yaqzān_ come un tentativo di dimostrare che l’uomo non sia sociale o politico. La perfezione intellettuale e spirituale ricercata attraverso l’isolamento non può, a mio parere, essere separata da uno scopo pratico. L’isolamento del filosofo non viene praticato per distinguersi dalle società imperfette. Al contrario, tale isolamento è intrapreso per condurlo ad una realizzazione più alta e propriamente pratica. Su questa base, sostengo nell’articolo che l’uomo di Ibn Tufayl sia paragonabile allo ζῷον πολιτικόν aristotelico. Attraverso un confronto tra il _Hayy_ di Ibn Tufayl e lo ζῷον πολιτικόν di Aristotele vedremo come Ibn Tufayl si serva dell’_animale sociale/politico_ arabo (_hayawān insī _o _madanī_) di al-Fārābī e lo trasponga dal dominio della città a quello dell’individuo. Analizzando alcuni passaggi chiave, è possibile chiarire come il concetto di ζῷον πολιτικόν sia entrato nella filosofia araba e in particolare nella concezione di uomo di Ibn Tufayl attraverso il virtuoso di al-Fārābī e il solitario di Ibn Bājja. Prevailing academic views on Ibn Tufayl’s _Hayy b. Yaqzān_ (_Living, the Son of Wakeful_) fall into two camps: either the work is a realistic look at an isolated human being amidst a morally bankrupt population and harks back to the teachings of Plato’s _Republic_, or it portrays a pure and abstract ideal of the spiritual life in the footsteps of the natural first man, and insists on the moral imperative of isolation. The difficulty with both interpretations is that they preclude any possibility of happiness for the human person or the philosopher living in a society. In other words, they tend to interpret _Hayy b. Yaqzān_ as an attempt to demonstrate that the human is not essentially social or political. However, the intellectual and spiritual perfection sought through isolation cannot, in my opinion, be separated from a practical purpose. The isolation of the philosopher is not undergone to distinguish himself from imperfect human societies. On the contrary, such isolation is undertaken in order to lead one to a higher, and properly practical accomplishment. On this basis, I argue in this paper that Ibn Tufayl’s man is comparable to the Aristotelian ζῷον πολιτικόν. Through a comparison of Ibn Tufayl’s _Hayy_ and Aristotle’s ζῷον πολιτικόν we shall see how Ibn Tufayl reuses the Arabic _social/political animal_ (_hayawān insī_ or _madanī_) of al-Fārābī and transposes it from the domain of the city to that of the individual. By analysing some key passages, it becomes possible to illustrate how the concept of ζῷον πολιτικόν has entered Arabic philosophy, and particularly in Ibn Tufayl’s conception of man through the lenses of al-Fārābī’s virtuous and Ibn Bājja’s solitary man. (shrink)

Ibn Bāğğa’s commentary on Aristotle’s On Generation and Corruption (Kitāb al-Kawn wa-l-fasād, Latin De generatione et corruptione) is one of the first commentaries to elaborate on the essential aspect of Aristotle’s text, that is, the analysis of change (μεταβολή, taġayyur). The commentary’s extant parts comprise a consecutive exposition of the contents of Aristotle’s work. However, the commentary may be read more as an introduction or a guide to the topic of generation than as a substitution for the original, as the (...) paraphrases by Averroes seem to have become in the later tradition. The present study provides a new critical edition of the Arabic text and, for the first time, an English translation and a study of the structure of the commentary on the basis of the only two known manuscripts. (shrink)

Peter Martyr Vermigli’s Commentary to Aristotle’s Nicomachean Ethics, which is edited in the present volume, not only evidences his intense engagement with the source material but also his struggle to find an adequate relational conception for an adequate understanding of the relationship between Aristotelian ethics and Protestant theology.

This volume is devoted to Vermigli's philosophical writings, consisting of topics from commentaries with sections on: reason and revelation; body and soul; ...

Commentary on Romans The thirtenth Chapiter "Let every soule be subject to the higher powers : for ther is no power but of God : and the powers that be, ...

Este artigo tem por objetivo destacar a presença feminina nos relatos sobre mártires cristãos nos séculos II e III d.C. Utiliza os pressupostos teóricos e metodológicos da história das mulheres. Destaca as experiências e as ações das mulheres como sujeitos ativos num contexto histórico específico. A documentação contém uma substancial presença de mulheres que ultrapassaram barreiras sociais e religiosas e confessaram publicamente a sua opção de fé. Mais do que uma descrição e um registro da participação feminina, alguns problemas são (...) analisados e explicados a partir da delimitação de aspectos específicos da vida das mulheres, incluindo a presença de um universo simbólico fortíssimo. O documento principal é a “Paixão de Perpétua e Felicidade”, que trata da prisão e condenação ao suplício de um grupo de homens e mulheres que confessaram e reafirmaram seu credo religioso cristão, no século III, na cidade de Cartago, na África do Norte. O documento é considerado um arquétipo dos atos dos mártires cristãos e, do mesmo modo, um registro documental que trata diretamente de duas mulheres. A análise demonstra a construção de modelos de resistência e liberdade, apontando características mais profundas e inerentes ao mundo feminino da época. Palavras-chave: História das mulheres; Mártires; Perpétua e Felicidade; Memória; Resistência. ABSTRACT The aim of this article is to emphasize woman’s presence in Christian martyrs’ descriptions during the 2nd and 3rd centuries, making use of theoretical and methodological fundamentals of the history of women. It highlights their experiences and actions as active subjects in a specific historical context. The documentation refers to a considerable number of women who crossed social and religious barriers and confessed their option of faith in public. More than describing and recording woman’s participation, it analyzes and explains some situations with basis on the delimitation of specific aspects of the women’s life, including the remarkable presence of a symbolic universe. The most important document is the Passion of Perpetua and Felicitas, which deals with the arresting, condemnation and martyrdom of a group of men and women who had confessed and reaffirmed their Christian creeds. The fact took place in the city of Cartago, in North Africa, in the 3rd century. The document is considered an archetype of Christian martyrs’ acts and a documentary record of the two women. The analysis demonstrates the construction of models of resistance and freedom that characterize the depth of the feminine world at the time. Key words: History of the women; Martyrs; Perpetua and Felicitas; Memory; Resistance. (shrink)

San Manuel Bueno, mártir no tiene carácter "trágico" o "nadista": significa una ventana abierta a la esperanza de que el "agonismo" unamuniano puede ser superado si se entiende la fe no como una mera adhesión intelectual a ciertos dogmas sino como la voluntad de inmergirse en una comunidad creyente y fundar modos elevados de unidad. Angela es la "portadora de la buena nueva" de que, si se vive como se creyera, acaba uno obteniendo la fe, como indicó Unamuno en el (...) Diario íntimo. Angela es la voz del Unamuno que vivió la conmoción religiosa de 1897. Don Manuel, tal como es visto por el pueblo, representa al Unamuno triunfador. Blasillo el Bobo refleja el modo como Don Manuel -y, por tanto, Unamuno- se ve a sí mismo en el aspecto religioso. (shrink)

In 1930, the Spanish philosopher Miguel de Unamuno (1864–1936) wrote one of his most well-known novels, San Manuel Bueno, mártir [Saint Manuel Bueno, Martyr]. The novel is about the fictional character Manuel Bueno, a catholic priest from a small Spanish village who, despite being unable to believe the Christian claim that there is an after earthly death life, devotes himself to the spiritual care of his people, being thereby sanctified after his death. The aim of this paper is to show (...) that the guideline of San Manuel Bueno, mártir is the expression, in fictional, non-philosophical language, of the conception of religious faith Unamuno had already defended in his major philosophical work, Del sentimiento trágico de la vida en los hombres y los pueblos [The Tragic Sense of Life in Men and Nations]. (shrink)

This paper is an update of the documents we have concerning the Acts of the Christian martyrs, focused on three main aspects: 1) the kind of acts we know of and their classification from the point of view of their historic value; 2) the versions or editions of the texts that are most accepted by scholars; 3) the relevance of the different parts that make up these documents in order to discern the original text from passages that were rewritten or (...) underwent later variations. In this way, the article offers an exhaustive list of the documents for use in researching Christian martyrs in the Roman period. (shrink)

Father Ignacio Ellacuría was a Spanish Jesuit philosopher and the most important disciple of another great Spanish philosopher, Xavier Zubiri. Ellacuría was sent to El Salvador in 1949 at eighteen, and after degrees in humanities, philosophy, and theology in Ecuador and Austria, he travelled to Spain in 1962 for doctoral studies with Zubiri. There he became perhaps the leading specialist on Zubiri’s philosophy, which first analyzes reality as a dynamically structured epigenetic system tracing its emergence from material through organic to (...) historical reality, and second, which postulates the concept of sentient intelligence through which we are able to apprehend reality as reality. Upon returning to El Salvador in 1967, Ellacuría used Zubiri’s philosophical system to develop a powerful analysis of Latin America’s complicated historical reality during the 1960’s, 70’s, and 80’s. Ellacuría’s extraordinary output touched many different fields: philosophy, theology, political analysis, and his role as President of the UCA in defense of the poor, and as peacemaker during the Civil War in El Salvador. He was assassinated with five other Jesuits and two women housekeepers by Salvadoran soldiers on November 16th 1989. (shrink)

Bartolomeu dos Mártires, O.P., Archbishop of Braga, became an important character to the Order of the Preachers as a model of the new archetype of episcopacy consolidated during the last period of the Council of Trent. Due to his protagonism in the tridentine debates, his published treatises about the episcopal pastorate, his ruling over Braga and his good reputation regarding common ecclesiastical sins, the friar was considered a model to be followed in the post-tridentine Church and soon turned into a (...) candidate for sanctity. Bartolomeu dos Mártires’ biographies, written by two of the most important dominicans of the sixteenth and seventeenth centuries, the theologian Luis of Granada and the chronicler Luis de Sousa, indicated the signs of holiness in his characteristics and behavior, reproduced in the canonization process initiated in 1631. However, proposing him as a holy example meant creating a sanctified memory and silencing his several political conflicts and controversies. The aim of this paper is to propose an analysis of the sanctification of Friar Bartolomeu dos Mártires, based on the Archbishop’s hagiographies and canonization process as a way to glorify the Order and propagate the pastoral archetype, putting aside his political feature, comparing History and Memory. (shrink)

El artículo analiza e interpreta la significación filosófica de la novela San Manuel Bueno, mártir, incidiendo en los temas principales que estructuran la obra, en especial bondad, compasión y amor, y atendiendo a la significación del secreto de Don Manuel y su relación con la recepción de Pascal por parte de Unamuno.

El artículo se ocupa de cómo interpreta Agustín el texto de Fil 1, 29 en "De praedestinatione sanctorum". Se estudia también la exégesis agustiniana de este texto en algunos sermones predicados en las fiestas de los mártires, a quienes de una manera particular se les ha concedido, como un don, no sólo creer en Cristo, sino también padecer por él.

A través de los símbolos del paisaje, Unamuno pone en juego su yo más profundo, los problemas filosófico-teológicos que le asolan. El paisaje se tiñe del drama que vive don Manuel-Unamuno. Desde esta base pretendo ofrecer una interpretación de la significación de estos símbolos buscando descifrar el proyecto de vida o programa de sí mismo que Unamuno hace patente en esta singular y compleja novela de "San Manuel Bueno, mártir".

Several treatises have come down to us from Christian antiquity devoted to the defence of the dogma of the resurrection of the flesh. Such works are mutually connected by evident similarities in the content and often by literary dependence. The treatise On the resurrection attributed to Justin Martyr is preserved almost exclusively in the Sacra Parallela. This has been used as a source by different authors, e.g. Tertullian and Methodius of Olympus. According to the optimistic viewpoint of recent scholars, the (...) text which is included in the Sacra Parallela represents nearly the totality of the original text. However, this article, by combining the text of Tertullian and Methodius of Olympus, aims to reconstruct some now lost passages of περὶ ἀναστάσεως which are devoted to biblical exegesis or which demonstrate the resurrection of the flesh on the basis of philosophical thought. (shrink)

Este trabajo de inves-tigación histórica trata de establecer algunos criterios para interpretar uno de los conflictos más notorios de cuantos suscitó la convivencia entre el cristianismo y el islam a lo largo de la Edad Media en la Penín-sula Ibérica. A partir de los infor-mes que se redactaron, a lo largo del siglo XVI, para la causa de su canonización, este artículo analiza algunas leyendas bajomedievales y las interpretaciones historiográficas modernas sobre el martirio, el año 834, de los 200 benedictinos (...) del monasterio de San Pedro de Cardeña, en Burgos. (shrink)