The hermeneutic keys of Ramon Llull's thought. One of the greatest difficulties to understand Ramon Llull's philosophy is its hermeneutic approach to his thought. Some have valued extremely his latin scholastic Studies, others have searched for his Arab background. This article gives a critical review of his bibliography with regard to the subject under discussion and takes into account that the scientific knowledge of Ramon Lull's thought was never part of the university world of his time.It is the result of (...) the close union with the language and the Arab ideas during the post-conquest days in Mallorca, the acquisition of first and second hand information of latin texts and his presence at Montpellier's Medicine schools. (shrink)

In order to understand Llullian apologetics of tolerance we must situate the Llibre del gentil within the context of the Mall orca of the three religions, that of the Judea-Christian disputes, of the JudeaMuslim sectarisms, of the schism and of the Christian heterodoxies. Only by taking all this into account, can we study in Llullian apologetics concepts such as "tolerance of benevolence" or "rational tolerance". Llullian apologetics doesn't try to change a belief by another but to lay the bridge of (...) rational tolerance to understand the truth of faith in the search of the utopia of religious unity. The aim would be therefore, to look for a solution to the Judeo Christian conflict of messianism, by means, for example, of a rapprochement through the common concept of hope, even though respecting the semantic differences of both systems of thought. (shrink)

v. 1. Dels orígens al segle XIX -- v. 2. Temes marginals del segle XIX i el segle XX.

Para entender la apologética luliana de la tolerancia debemos situar el "Llibre del gentil" (1274 / 76) en el contexto de la Mallorca de las tres religiones, de las disputas judeo-cristianas, de los sectarismos judíos y musulmanes y del cisma y heterodoxias cristianas. A partir de ahí se estudian los conceptos de "tolerancia de benevolencia" y de "tolerancia racional" en la apologético de Llull. Esta no pretende cambiar una creencia por otra, sino tender el puente de la tolerancia racional para (...) comprender la verdad de la fe, buscando la utopía de la unidad religiosa. Se trata de buscar solución al conflicto judeo-cristiano del mesianismo, por ejemplo, buscando un acercamiento a través del común concepto de esperanza, respetando las diferencias semánticas de uno y otro pensamiento. (shrink)

Una de las graves dificultades para entender la filosofía de Ramon Llull es fijar las claves hermenéuticas de su pensamiento. Unos han valorado excesivamente sus formación latino-escolástica. Otros han buscado sus raíces arábicas. El presente artículo hace una revisión crítica de la bibliografía al respecto y considera que la formación científica del pensamiento luliano, siempre fuera del marco universitario de su época, es el resultado del contacto con la lengua y la ideología de los musulmanes de la post-conquista de Mallorca, (...) de la lectura directa o indirecta de textos latinos y de su presencia en las escuelas de Medicina de Montpellier. (shrink)

Islamic values are among the topics that are considered by people in an Islamic society in human and organisational life and paying attention to them can have positive consequences for the individual and the organisation. The purpose of this study is to investigate the effect of Islamic values on citizenship behaviours of Muslim citizens. The research is applied in terms of purpose and descriptive-survey in terms of nature and method. The statistical population of this research includes 2600 Muslim employees of (...) 45 manufacturing Indonesian organisations in 2021. The sample size was estimated to be 335 by simple random sampling. The data collection tool of this study is a questionnaire. The validity of questionnaire was confirmed by confirmatory factor analysis and reliability by Cronbach's alpha coefficient; further, data analysis was performed using linear structural relationships (LISREL) software. The results of structural equations modeling showed that Islamic values have a positive and significant effect on citizenship behaviours of Muslim citizens (p = 0.78; T-Value= 8.62). CONTRIBUTION: The results showed that paying attention to Islamic values in the organisation contributes to citizenship behaviours of people. Therefore, it is suggested that Islamic values be the basis of staff activities and employees who are more committed to these values in the organisation should be encouraged by the management of organisations. (shrink)

Islamic values are among the topics that are considered by people in an Islamic society in human and organisational life and paying attention to them can have positive consequences for the individual and the organisation. The purpose of this study is to investigate the effect of Islamic values on citizenship behaviours of Muslim citizens. The research is applied in terms of purpose and descriptive-survey in terms of nature and method. The statistical population of this research includes 2600 Muslim employees of (...) 45 manufacturing Indonesian organisations in 2021. The sample size was estimated to be 335 by simple random sampling. The data collection tool of this study is a questionnaire. The validity of questionnaire was confirmed by confirmatory factor analysis and reliability by Cronbach's alpha coefficient; further, data analysis was performed using linear structural relationships (LISREL) software. The results of structural equations modeling showed that Islamic values have a positive and significant effect on citizenship behaviours of Muslim citizens (p = 0.78; T-Value= 8.62). CONTRIBUTION: The results showed that paying attention to Islamic values in the organisation contributes to citizenship behaviours of people. Therefore, it is suggested that Islamic values be the basis of staff activities and employees who are more committed to these values in the organisation should be encouraged by the management of organisations. (shrink)

Muslim scholars have defined ethics as enduring traits and characteristics in the individual that cause actions appropriate to those traits to be issued spontaneously without the need for human thought and reflection. Islamic ethics state the rightness or wrongness of these attributes within the framework of Islamic concepts, while the concepts of Islamic work ethics deal with the functioning of the framework of Islamic concepts in the form of human work activities in various organisations. Furthermore, work ethics can be effective (...) in the organisation when it can shape the culture of the organisation. Research shows that Islamic work ethics have a significant relationship with various individual, professional and organisational factors. The purpose of this study is to investigate the relationship between Islamic work ethics and organisational culture. The statistical population of this research consists of 1500 Muslim staff of 30 service organisations (financial, educational, medical and hotel organisations) in Moscow, Russia, in 2021, of which 306 people have been selected as statistical samples using Krejcie and Morgan's sample size table. Data analyses were performed by statistical software, Statistical Package for the Social Sciences (SPSS). The results of this study confirm the significant and positive relationship between Islamic work ethics and organisational culture among the Muslim Russian staff (β = 0.53; T = −8.65). CONTRIBUTION: This study examines the relationship between Islamic work ethics and organisational culture in Russia and has expanded the results of previous studies conducted in other contexts. (shrink)

t. 1. Eisagōgē stēn orthologikē kosmotheōrēsē -- t. 2. Kosmologia -- t. 11. Hē Idanikē Koinōnia : Pōs tha Oikodomēsoume mian Ataxikē kai Akratikē Koinōnia. Se Tria Merē : Meros Prōto: To Parelthōn, Meros Deutero: To Paron, Meros Trito: To Mellon.

Este es un libro sobre la libertad y sobre la verdad. Y ahora ya podéis reír. Pero no os protejáis en la risa sarcástica, permitíos una risa impertinente. La libertad y la verdad son dos formas de impertinencia necesaria, cuando hemos comprendido que no somos realmente libres ni escaparemos nunca del error ni del engaño. De esto hablan estos textos, y lo hacen de la mano de diversos autores y personajes que han hecho de su impertinencia una forma de pensamiento. (...) Georg Büchner nos presenta a Danton y a Robespierre conversando ante la guillotina. Diderot y Sophie Volland escriben su amor en una eternidad sin Cielo. Joaquim Jordà filma a sus amigos mientras colectivizan la fábrica Numax y Teresa de Ávila corta cebollas en la cocina mientras charla con su inquisidor... El 'Torete' de Perros callejeros, Christa Leem, Ixiar Rozas o Santiago López Petit desafían la noche. Se añaden a ellos Albert Camus, conjurando la mentira, y los muertos de las comedias de Eduardo de Filippo, porque todo está lleno de muertos. Entre ellos y muchos más que recorren estas páginas, destaca la voz de mi abuela, Concepció Rubiés i Trias, quien vuelve directamente a nosotros a través de las cartas que escribió cuando tenía dieciocho años y se marchó al exilio. Todas estas voces organizan una cacofonía que es, para mí, una fiesta de la inteligencia, en un tiempo en el que se ha hecho muy difícil sentir la alegría de pensar. Las malas compañías no se escogen, pero se puede decidir seguirlas o no. A mí, siempre me han llevado por buen camino. (shrink)

This essay explores the astronomical works of Pierre de Lille, a little-known French participant in the debates on calendar reform during the Fifth Lateran Council (1512–1517). It argues that astrological ideas coupled with eschatological beliefs motivated his astronomical propositions to reform the Julian calendar. De Lille conceived the calendar solar year as a unit of a great cosmic year spanning 7,153 years, the duration that he assigned to the now-obsolete theory of the motion of trepidation of the eighth sphere. Although (...) his use of this astronomical model for astrological speculations about world chronology was not new, de Lille gave an original and bold reply to Pico della Mirandola’s devastating critique of astrology. The astronomical model and its astrological implications were eventually contested at the court and in academia in France, but the alliance of chronology, astrology, and apocalypticism was to play a major role during the second half of the sixteenth century in Lutheran thought. (shrink)

The ontological abyss that separates real objects from sensual objects is one of the central principles of Object-Oriented Ontology (OOO), which has its most explicit and profuse modulation in Timothy Morton’s notion of rift. This article argues that, despite succeeding in explaining the radical difference that inhabits every object, Morton’s rift fails to explain the object’s unification, rendering the overall theory inconsistent. An alternative approach that accounts simultaneously for disjunction and conjunction between essences and appearances can be found in Eugenio (...) Trías’s philosophy of the limit, a term widely ignored in OOO despite its deeply non-relational conception of the reality of things. The article further argues that the reinterpretation of Trías’s twofold liminal approach in light of OOO successfully addresses the inconsistencies found in Morton’s rift, paving the way for a theory of limits within Harman’s ontological framework. (shrink)

The early handbooks of rhetoric compiled by Tisias and Corax and their successors seem to have been directed entirely at successful speaking in courts of law. This was the art that Strepsiades set out to learn in the Philosopher's Thinking-shop; this, Isocrates complains, was the only object of technical writers on rhetoric before his time; and Aristotle, when he wrote the chapter that stands first in hisRhetoric, made just the same complaint: τς ατς oσμς μεθδoυ περι τ δημηγoρικτ και δικανικ (...) και καλλιoνoς και πoλιτικωτραςτς δημηγoρικς πραγματειας oςηρ oσης τς περι τ ςυναλλγματα, πει μν κεινης oδν λγoυγι, περι δικξεσθαι πντες πειρνται τεχνoλoγειν. The art as the Sophists practised it was by no means so limited in its application: many of them were accustomed to playing the parts of statesmen and diplomats as well as of educators; and the most notorious field for their powers of oratory was of course the lecture or πιδειξις. But the systems of rhetoric that they devised and taught did not cover their own practice; and forensic oratory, as well as seeming the most commonly necessary kind at that time, was also, it must be said, the easiest to reduce to rule. Gorgias, it is true, professed to teach a rhetoric of more extended application, by means of which his pupils would be able to produce conviction in any public assembly;* but we must conclude that this wider field was at least very imperfectly treated in all the technical systems of the time. Plato shortly describes the position thus:μλιστα μν πως περι τς δικας λγεται τε και γρφεται τχν, λγεται δ και περι δημηγoριας π ι πλo≠ δ oκκoα. (shrink)

In common-sense usage, violence is usually conceptualized as intentional physical harm. This makes violence identifiable, locatable, and it facilitates the governing of those identified as committing infractions upon the non-violent community. In this article it is illustrated how this conception of violence legitimates the state by blocking the state’s own foundational violence from critical scrutiny. It argues that the liberal state rests on the differentiation between active and reactive violence, whereby the latter is seen as the legitimate violence of the (...) people against violent infractions committed by private individuals. The concept of a ‘regime of violence’ describes the relation between various forms of violence, i.e. their selective and differential articulation and negation. Regimes of violence constitute a way of governing conduct in the medium of violence. The current regime of violence consists of what is called a trias violentiae, which is a specific conception of the relations and translations between private violence, state violence and structural violence. (shrink)

One of the secrets to understanding Hegel is to read him on two levels, namely, the macro-level with its concern for the great themes and the overall movement of his thought and the micro-level with the concomitant concern to follow and exegete Hegel texts line-by-line and even word-by-word. The author of this study has opted for a macro-level study. Her intention is to present Hegel's major work, the Science of Logic, as the formulation of a speculative mysticism. Throughout this three-part (...) study the author remains on this macro-level, from the first contextualisation of Hegel's Logic as the continuation of the logos tradition on through the realization of this dialectical logic in aesthetics and in the philosophy of right. (shrink)

This work focuses on the role that music has in the constitution of the World as a philosophical category. I explore the work of Eugenio Trías and Augustine of Hippo, and the way both philosophers have conceptualized music in relation to the constitution of the time of the World. For Trías music is not about the World but about its limits and, in that way, gives it a form. For Augustine music relates man to universe’s ordo , liberating him from (...) mundane distentio animi and helping him to give sense to a World that gives itself as finite. (shrink)