Giordano Bruno’s Cabala del cavallo pegaseo _ _grew out of the great Italian philosopher’s experiences lecturing and debating at Oxford in early 1584. Having received a cold reception there because of his viewpoints, Bruno went on in the Cabala to attack the narrow-mindedness of the university--and by extension, all universities that resisted his advocacy of intellectual freethinking. _The Cabala of Pegasus _consists_ _of vernacular dialogues that turn on the identification of the noble Pegasus and the humble ass. In the interplay (...) of these ideas, Bruno explores the nature of poetry, divine authority, secular learning, and Pythagorean metempsychosis, which had great influence on James Joyce and many other writers and artists from the Renaissance to the modern period. This book, the first English translation of _The Cabala of Pegasus, _contains both the English and Italian versions as well as helpful annotations. It will have particular appeal to all Renaissance scholars and those interested in the Renaissance cabalistic underpinnings of modern literature. (shrink)

Giordano Bruno’s Cabala del cavallo pegaseo (_The Cabala of Pegasus_)_ _grew out of the great Italian philosopher’s experiences lecturing and debating at Oxford in early 1584. Having received a cold reception there because of his viewpoints, Bruno went on in the Cabala to attack the narrow-mindedness of the university--and by extension, all universities that resisted his advocacy of intellectual freethinking. _The Cabala of Pegasus _consists_ _of vernacular dialogues that turn on the identification of the noble Pegasus (the spirit of poetry) (...) and the humble ass (the vehicle of divine revelation). In the interplay of these ideas, Bruno explores the nature of poetry, divine authority, secular learning, and Pythagorean metempsychosis, which had great influence on James Joyce and many other writers and artists from the Renaissance to the modern period. This book, the first English translation of _The Cabala of Pegasus, _contains both the English and Italian versions as well as helpful annotations. It will have particular appeal to all Renaissance scholars and those interested in the Renaissance cabalistic underpinnings of modern literature. (shrink)

Giordano Bruno’s Cabala del cavallo pegaseo _ _grew out of the great Italian philosopher’s experiences lecturing and debating at Oxford in early 1584. Having received a cold reception there because of his viewpoints, Bruno went on in the Cabala to attack the narrow-mindedness of the university--and by extension, all universities that resisted his advocacy of intellectual freethinking. _The Cabala of Pegasus _consists_ _of vernacular dialogues that turn on the identification of the noble Pegasus and the humble ass. In the interplay (...) of these ideas, Bruno explores the nature of poetry, divine authority, secular learning, and Pythagorean metempsychosis, which had great influence on James Joyce and many other writers and artists from the Renaissance to the modern period. This book, the first English translation of _The Cabala of Pegasus, _contains both the English and Italian versions as well as helpful annotations. It will have particular appeal to all Renaissance scholars and those interested in the Renaissance cabalistic underpinnings of modern literature. (shrink)

Pick's The Cabala: Its Influence on Judaism and Christianity is a wonderful brief overview of the Cabala. In it, Pick describes the origin of the Cabala, the pre-Zohar, Zohar, and post-Zohar periods, and how the Cabala relates to Judaism and Christianity. A table of contents is included for easier navigation.

Reseña de la obra de Idel, M., _Cábala hebrea y cábala cristiana_. Buenos Aires, Editorial Prometeo, 2011, 112 pp. ISBN: 978-98-7574-517-9.

Moshe Idel, Perfectiuni care absorb: Cabala si interpretare Ed. Polirom, Iasi, 2004, prefata de Harold Bloom, traducere de Horia Popescu.

Dos corrientes principales dividen el debate sobre la relación entre Joaquín de Fiore, Pedro Alfonso de Huesca y la cábala judaica. Gershon Scholem firma la hipótesis de que el abad de Fiore y los cabalistas españoles del siglo XII, a la vez y sin conocerse, han producido trabajos similares. Esta hipótesis será parcialmente rechazada por una segunda que pone en evidencia algunos aspectos de la obra joaquinita derivados del filósofo judío-aragonés, converso al cristianismo, Pedro Alfonso de Huesca. Esta segunda hipótesis (...) permite afirmar que la explicación de la Trinidad asumida por Pedro Alfonso de acuerdo con el Tetragrama YHWH tomado del Secretum secretorum de los judíos fue incorporada por Joaquín de Fiore, y que utilizará especialmente en la composición de la Figura XIII – el Salterio de diez cuerdas, y de la Figura XI – los Tres círculos trinitarios del Liber Figurarum. Desde esta perspectiva, añadimos una tercera hipótesis: que la relación entre Joaquín de Fiore y la cábala, además de tener como punto de apoyo la explicación trinitaria de Pedro Alfonso, se refleja directamente en la confección de sus principales figurae. Y de forma complementaria, entendemos que la fuente que nutre Pedro Alfonso, e indirectamente la de Joaquín de Fiore –el llamado Secretum secretorum de los judíos– es una compilación de tres textos cabalistas principales: el Sefer Yetsirah, el Sefer al-Raziel y el Libro de Salomón. (shrink)

It is well known that, in both the Monas hieroglyphica and the Mathematicall praeface, Dee drew a part of his inspiration from Pico della Mirandola’s works. However, the nature and extent of Dee’s borrowings has not yet been studied. In fact, the only work of Pico really read and used by Dee was the 900 conclusions, where he found the conception of ‘formal numbers’: that is, mystical numbers carrying magical and divinatory powers. This is very important, since Dee sees these (...) numbers as the very instruments of ‘the law of Creation.’ Pico also played a major part in the foundation of Christian cabala: in this field, his influence on Dee was mainly indirect, given that Dee—in the wake of Geofroy Tory—extended to Greek and Latin the magical and mystical properties which Pico considered as an exclusive property of the Hebrew language. Thus, Dee transforms what he calls ‘vulgar cabala’—the part of cabala that deals with language—from a christianised Jewish cabala into a truly catholic cabala. But for Dee, this is only the lower sort of cabala: above it lies ‘real cabala’, that is, the art of transmuting any physical or spiritual body into another. ‘Vulgar’ magicians and alchemists fail to achieve their aim because they do not possess the mastery of this discipline. Dee took from Pico the notion that cabala is superior to magic, and that the latter cannot be successful unless supported by ‘the work of cabala.’ Finally, Dee’s conception of the ‘metamorphosis’ of the soul taking place between the ‘horizons’ of time and eternity is derived not only from Pico, but also from Thomas Aquinas’s Summa contra Gentiles. (shrink)

Reseñado por CARLOS ORTIZ DE LANDÁZURIUniversidad de Navarra, Pamplona, [email protected].

El objetivo del artículo es exponer la doctrina acosmista que se halla en la cábala de Luria, tal como la describe Abraham Cohen de Herrera en Puerta del cielo, y cómo pudo ocurrir que a través de la lectura de esta obra aquella doctrina influyera en la concepción de Spinoza sobre la irrealidad de los modos.

Belonging together of the foreign -- Hermeneutic circularity: tradition as genuine repetition of futural past -- Inceptual thinking and nonsystematic atonality -- Heidegger's Seyn/Nichts and Kabbalistic Ein Sof -- Simsum, Lichtung, and bestowing refusal -- Autogenesis, nihilating leap, and otherness of the not-other -- Temporalizing and granting time-space -- Disclosive language: poiesis and apophatic occlusion of occlusion -- Ethnolinguistic enrootedness and invocation of historical destiny.

Tradução de: Ciucu, C. (2010). Les penseurs du néant: Heidegger et la mystique juive du Moyen Âge. Yod, 5, 215-233, por Lucas de Lima Cavalcanti DOI: https://doi.org/10.4000/YOD.676.

Chap. 1. Creativity in the first kabbalistic writings -- Chap. 2. The philosophic ethos -- Chap. 3. Investigating God in rabbinic and later Jewish literature -- Chap. 4. The philosophic ethos in the writings of the first kabbalists -- Chap. 5. Investigating God in Sefer ha-Bahir -- Chap. 6. The philosophic ethos in the writings of Nahmanides.

Цель книги - конфигурация каббалистической герменевтики с русской филологической и литературной традицией. Речь идет о сборке территорий, о многомерном ансамбле текстуальных и онтологических пространств. "Компаративизм без берегов" книги "Зоар" сопоставляется с интертекстуальным подходом и лингвистической компаративистикой. Каббала понимается как проект совместности, содержание которого раскрывается во встречных сближениях с текстами Пушкина, Достоевского, Пастернака. Книги на русском языке #ReadRussia.

Are mysticism and morality compatible or at odds with one another? If mystical experience embraces a form of non-dual consciousness, then in such a state of mind, the regulative dichotomy so basic to ethical discretion would seemingly be transcended and the very foundation for ethical decisions undermined. Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral as it is expressed in the particular tradition of Jewish mysticism known as the (...) Kabbalah. The particular themes discussed include the denigration of the non-Jew as the ontic other in kabbalistic anthropology and the eschatological crossing of that boundary anticipated in the instituition of religious conversion; the overcoming of the distinction between good and evil in the mystical experience of the underlying unity of all things; divine suffering and the ideal of spiritual poverty as the foundation for transmoral ethics and hypernomian lawfulness. (shrink)

쿠자누스와 피코의 신비사상은 지성적이고 보편적인 신비체험에로 상승하는 근거와 과정을 숙고하였던 신비 철학(mystical philosophy)이다. 본 논문은 그들의 신비사상을 규명하며 인문학적 의미를 성찰하였다. 그들은 세계와 사물들의 참된 의미가 신을 통해서만 파악될 수 있다고 해명한다. 그런데 신은 인간이 측정하거나 규정할 수 없는 초월적이고 무한한 존재이다. 이 때문에 감각에서 지성에로 전이(轉移), 세속적인 물질 욕망에서 벗어나 무한한 존재에 대한 믿음과 사랑에로 초월이 필요하다. 이 초월은 마술적·환상적 신비체험이 아니라 지적 관조의 철학적-신학적 신비체험이다. 지적 관조를 통해 정신은 자연과 세계에 숨겨진 신에로 다가서며, 신과 신비적 합일에 이른다. 그들은 (...) 신이 자연현상의 근저에, 존재하는 모든 것 속에서 작용하고 있으며, 그 창조적 힘이 단계별로 계시되는 것으로 보았다. 그 힘에 의해서 인간을 비롯한 모든 피조물들의 변신이 가능하다. 이러한 사상은 신지학적 신비주의와 자연주의적 신비주의에 영향을 주었다. 신, 자연, 인간에 대한 성찰에서 신앙과 철학은 동일한 목표를 지향한다는 것이 밝혀졌다. 그 과정에 자연과 인간에 대한 인문주의적 사유의 경향이 수면 위로 부상되었다. (shrink)