This article interprets the logos Christology in the fourth gospel within Ewe-Ghanaian cosmic setting. The article employs a combination of the exegetical and mother tongue biblical hermeneutics as its methodologies. The article compares the concept of the logos in John 1:1–5, 14 with a similar concept in Ewe cosmology with the aim of finding their points of convergence and divergence. The article also identifies linguistic and theological gaps in the Ewe rendition of John 1:1–5, 14 and proposes a (...) new translation that addresses it. A translation of the logos in Ewe cosmic perspective renders the term nyagbe, the intelligible word which dwells with the female pair of Sogbe-Lisa and manifests itself from the absolute state of existence [ logo ] to the embodied state [ logosu ]. When nyagbe journeyed from the eternal state of existence to the embodied state of existence, it manifests itself at five different levels of existence until it reaches the final state where humans exist. Although believed to be the epitome of all creation, human beings are at the same time described as being at the shore of ignorance and therefore must continually climb the ladder of knowledge in order to free themselves from it. It is for this reason that humans constantly petition the cosmic forces for their salvation. The article therefore, identifies a soteriological gap created in the Ewe soteriology and concludes that the only soteriological response to the Ewe cosmic cry for deliverance from the state of ignorance is the logos incarnate in John 1:14. Contribution: The article contributes to the academic knowledge on the logos Christology in the prologue of the fourth gospel (John 1:1–5, 14), specifically in the use of mother tongue in biblical hermeneutics in Africa. (shrink)

In this article the cosmological and metaphysical dimensions of the Logos concept in the Hellenic and Patristic traditions are explored. Heraclitus initially depicted the logos as the ontological link between the One and the many, with the logos thus serving as the foundation of both rational discourse and natural law. This concept was elaborated and modified by a number of eminent Hellenic and Christian thinkers. Among them count Plato, Philo of Alexandria, the New Testament authors John and (...) Paul, Plotinus, Athenagoras, Justin Martyr, Clement of Alexandria, Augustine of Hippo, Dionysius the Areopagite, Maximus the Confessor and John Scottus Eriugena. (shrink)

In his late lecture course titled “Nature and Logos: The Human Body” (1959-1960), Merleau-Ponty proposed that we understand human symbolism, language, and reason by viewing the human being initially as a variant on animal embodiment and perception prior to being a rational animal. To elaborate this project, he outlined an “esthesiology” informed by the study of evolution. However, in the sketches that survive of “Nature and Logos,” we find neither a detailed explanation of how Merleau-Ponty understood this approach (...) nor its concrete execution with respect to the human body. In this paper I reconstruct Merleau-Ponty’s esthesiology. An animate body possesses two “sides”: it is a sensing organism open onto the world and a sensible part of the natural world. Visual animals such as humans can see, see themselves, and be seen by others. To understand their way of life, we must study not only the body’s capacities for perception and action, but also how those capacities are seen by other organisms, especially conspecifics. The body’s visibility shapes the social prospects of a species and its potential for developing complex sociality, language, and cognition. I apply this basic esthesiological principle to study the human eye. Both in its vision and its visibility, the human eye is a distinctive variation of animality and one that conditions and shapes human sociality and cognition. I develop this insight with respect to a central philosophical theme of Merleau-Ponty’s late work, the relation of the visible and the invisible. I conclude by discussing the importance of Merleau-Ponty’s esthesiology for his late thought and current discussions of the naturalization of phenomenology. (shrink)

In a recent paper [3] Arroyo and Arenhart presented a detailed critical analysis regarding some essential aspects of representational realism and the logos approach to Quantum Mechanics (QM) addressed in terms of i) “a diagnosis of what is wrong with currently available solutions”; ii) “a proposal of a new methodology for addressing the problem”; and finally, iii) “a positive proposal to answer the question, which is arrived at by following the methodology suggested.” In this work we provide a detailed (...) reply to some deep misunderstandings that arise in this presentation and which, in turn, allow Arroyo and Arenhart to conclude that “contrarily to what de Ronde has suggested, his proposal is not a way to avoid commitment to uncritical images of reality, but rather, one further position in the already huge cart of options of quantum mechanics.” After providing a more accurate account of our diagnosis, we continue to address our methodology which —like that of Einstein, Heisenberg, Pauli and Schrödinger— goes back to the Greek-Modern account of physics. We then present our proposal grounded on the invariant-objective search for theoretical unity and discuss why intensive powers of action cannot be considered in dispositional or teleological terms with respect to actuality. Finally, we list some of the main results already accomplished by the logos approach and discuss the essential role of ‘intuition’ and ‘understanding’ within the realist setting. (shrink)

In this article, I elucidate the significance of Heidegger’s ‘question of being’ from a topological point of view by explaining the relationship between his thought of place and language. After exploring various hermeneutic strategies of reading Heidegger’s oeuvre, I turn to Richard Capobianco’s interpretation of Heidegger and critically engage with his idea of the experience of being itself as the ‘luminous self-showing of logos’. In doing so, I explain the later turn from ‘truth’ to ‘place’ and articulate why (...) class='Hi'>logos needs to be conceived as the gathering site of the presencing of being. In arguing against the primacy of passive receptivity and active projection, I put forward the primacy of language as the topos and logos of being. In returning to the Capobianco-Sheehan debate, I conclude by explaining why Heidegger’s place-related notions cannot be thought metaphorically. (shrink)

Este artículo pretende dilucidar el significado del sentir profundizando en la fenomenología genética y dialogando con la ontología fenomenológica, particularmente con la Métaphysique du sentiment de R. Barbaras. Comienza descubriendo los sentidos del cuerpo y lo que denominamos “re-flexión” corporal, siempre vinculada a la aisthesis (lato y stricto sensu) y a la afectividad. Aborda posteriormente la correlación entre fenomenología y estética como ejemplo de la pasividad en la actividad del sentir. Comprenderemos esta dinámica como movimiento ontológico que aúna la aisthesis (...) con el logos y exige ser expresado. Cézanne estará presente en esta investigación, como lo estuvo en la obra de Merleau-Ponty y de Maldiney, porque su pintura encarna ese movimiento en el que la creación es necesaria para experimentar y expresar el ser, y porque filosofía y arte son indispensables para sentir y pensar. Aceptaremos la crítica que Barbaras dirige Maldiney, mientras que continuaremos desarrollando la ontología fenomenológica de Merleau-Ponty para arrojar luz sobre le sentir. (shrink)

The emergence of global first philosophy -- Prologue: Qest for the missing grammar of global logos -- Essays : explorations in global first philosophy -- Overview: Orientation to the essays -- Introduction: Entering the space of global first philosophy -- Essay l: the quest for the universal global science -- Essay 2: logos as the infinite primal word : the global essence of language -- Essay 3: logos and the global mind : the awakening story -- Essay (...) 4: the emergence of logos in classical Greek thought -- Essay 5: logos and the dialogical turn : dialogical awakening in the global evolution of cultures -- Essay 6: the continuing quest for primal knowledge -- Essay 7: logos as the foundation of global ethics : dialogical awakening as the key to global ethics -- Essay 8: meditative reason and the holistic turn to global philosophy prologue -- Essay 9: meditative reason and the missing logic of logos -- Essay 10: logos of Tao : the primal logic of translability -- Essay 11: Nagarjuna and the end of global suffering. (shrink)

El lenguaje o la actividad cognoscitiva del ser humano que se debate en su lucha contra la circunstancia en la que le ha tocado vivir es hablar, decir y conocer. El hombre habla porque tiene algo que decir, dice porque se define a sí mismo ante la circunstancia en la que vive en cada momento, y esto es posible porque conoce de forma creativa. En este sentido el decir determina el hablar, por arriba, y el conocer por abajo. El conocer (...) humano empieza en una sensación sensible, la aísthesis, la cual es transformada en un universal, extracto o concepto, logos, el cual es el fruto de una serie de operaciones intelectivas realizadas por el propio sujeto en u solo acto, el acto único de hablar, decir y conocer. (shrink)

Kierkegaard notwithstanding, Hegel's notion of the "good" and "bad" infinity was not unprecedented. On the contrary, this attempt to invest a "logical" category with ethical significances goes back to the very roots of the Western metaphysical tradition. In the Pythagorean doctrine of limit and the unlimited, limit was the arche of the good; the unlimited of evil. In the Pythagorean concept of number as an ens, limit and the unlimited attained ontological status. And since number constituted the determinate character of (...) all things, the Pythagorean peras and apeiron was a logos doctrine, the rational principle of the universe. Thereby Pythagoreanism marked a great advance over the Ionian materialisms. (shrink)

This paper addresses the relationship between the divine Word and the creatures uttered eternally with it, and attempts to unravel the consequences of this relationship particularly from the perspective of the verum, so that one can glimpse not only the origin of creation in the Word but also the truth of things considered in and from the Logos.

After briefly considering Plato’s objections to rhetoric—it disregards the truth, aiming only to persuade, and it manipulates our emotions rather than instructing us—I turn to the historical Gorgias. The ‘Encomium of Helen’ ascribes to logos virtually all-powerful capacities for persuasion, seduction, and even bewitchment. Here Gorgias celebrates the very things Plato rejects. Yet in the ‘Defense of Palamedes’ considerable anxieties about whether logos actually does possess such strength are voiced: the weakness, not the power, of logos comes (...) to occupy center stage. Gorgias’ own views thus are likely more complex than Plato allows. (shrink)

In its origin and early formation, philosophy was closely related with mythical disclosure of the world and the transcendent. During this early period of Greek history (sixth century B.C.) poets and sages filled the shoes of the theologians. With the arrival of the new thinkers, the poets lost their monopoly in all areas. Thus, their poetic narration about the gods and their teachings about conventional values were placed under heavy pressure and criticism. As a result, mythical meaning, with its revered (...) symbols and rituals gradually began to lose its validity as an authentic cultural force. To be sure, despite their differences, one should not overlook the fact that the boundaries between the poets and philosopher were not clearly differentiated. In this paper, I shall first show the continuity and discontinuity between the old and the new traditions and will point out how philosophy originated against the background of mythic culture. Second, I shall try to show Heraclitus’s role in the process of this transition. Third, I shall explore Heraclitus’s doctrine of the logos and demonstrate that his teachings constitute both a critique and an appropriation of mythical culture. I am convinced that his work is best approached if studied in the context of the struggle between the old and the new “scientific” tradition. In this connection, I shall advance the thesis that Heraclitus was one of the chief architects of the new school and yet, at the same time its strongest critic. Thus, we find in his work, mythic/ scientific “ways” sometimes clash and at times form unity. Heraclitus resembles Jean-Jacques Rousseau in one respect: on the one hand, he was one of the leading champions of the new age; and on the other hand, he was pretty much a child of the old culture. Thus, some of his teachings evolved from and were directed against both the old and new traditions. Heraclitus advocated rationalism and was the first one to warn against it. Keywords: Logos, I – It, I -- Thou, transcendent, immanent, flux, the one, ordained, identity of opposites. (shrink)

Summary This article examines the aims and impact of Augustan social legislation from the perspective of documentary evidence from Roman Egypt. The extensive presence of the laws in an epitome of an Augustan rulebook for a fiscal procurator in Egypt (the so-called Gnomon of the Idios Logos, BGU V 1210, P. Oxy. XLII 3014), where their application extends to citizens of Greek cities, speaks for the Augustan marriage and manumission laws being part of a broader vision of social order (...) in the Roman empire. (shrink)

Early in the Nicomachean Ethics Aristotle writes, “It is a common principle which must be accepted that we must act in accord with orthos logos. What orthos logos is will be discussed later”. Although scholars have pored over Aristotle’s Ethics for centuries and can paraphrase what he says about orthos logos, obscurity remains as to just what he understands by it. This obscurity can be dispelled by focusing once again on those few sections in Aristotle familiar to (...) all students of the Ethics which bear most directly upon the topic. Aristotle explains what he understands by orthos logos in the context of being good at deliberating. Since he frequently illustrates deliberating by instances of deliberation in the practice of an art, we may first examine what he has to say about deliberating in such a context. (shrink)

Saímos da leitura ortodoxa da obra de Merleau-Ponty para lhe sermos mais sinceros e fiéis. Neste sentido, apresentamos as consequências para a filosofia que, de modo heroico e dramático, recupera a natureza trágica do transcendental como revelação e engajamento na contingência eterna. Mostramos que o tema privilegiado para esta filosofia, seu verdadeiro solo, é a ausência de limites precisos da fenomenologia e da ontologia. Nesses termos, analisamos de que maneira a fenomenologia estende e fortalece as fronteiras ordinárias do Logos, (...) que jamais foi humano, mas, desde sempre uma Natureza que manifesta o Ser. (shrink)

La filosofía de H. G. Gadamer propone un modelo de racionalidad que polemiza con el de la racionalidad científica moderna, pero más por razones ético-políticas que epistemológicas. Su intención es legitimar la Retórica en el marco de la cultura de las ciencias, para recuperar el momento comunicativo y de persuasión de la racionalidad humana, que dicha cultura sacrifica. Para este objetivo, el modelo de la filosofía práctica de Aristóteles aporta una orientación útil.

Me propongo discutir la teoría del lenguaje que Platón sostiene en este diálogo. Su punto de vista busca evitar tanto los peligros del enfoque naturalista de Cratilo como el convencionalista de Hermógenes, aunque considero que su posición es más cercana a Hermógenes, quien destaca el carácter práctico del lenguaje (387c ss.) El horizonte que guía su indagación es la relación epistémica entre lógos y cosa (on y pragma), esto es, la pregunta sobre qué me permite conocer el lenguaje de las (...) cosas y del mundo. Las partes etimológicas del diálogo muestran que partir de la palabra atómica es erróneo, ya que una palabra desvinculada de la frase no crea conexión alguna entre lenguaje y mundo. Sólo podemos conocer o mostrar la esencia de algo mediante un entrelazamiento de palabras, en la que la oración es la unidad mínima significativa del lenguaje, a saber un sustantivo y un verbo. Por esto es importante, para mi lectura, el pasaje 432d11 – 433a1, en el cual se muestra el carácter indispensable del lógos para mostrar lo que una cosa verdaderamente es. (shrink)

The contributions, composed in this volume, are inspired not only by the necessity but also by the potentialities of a process which continues and deepens cross-cultural understanding, especially between Islamic and Western philosophy. Following the tradition of an East-Western symphony of thoughts, the authors focus on common horizons and while applying comparative and historical approaches, varieties of unity appear on the ways towards a New Enlightenment. The creative force, orchestrating the harmony in the web of Life, communicates in the mean (...) time with the capacities of human beings, advancing in deciphering its micro-macrocosmic dimensions. Here, the encounter of the Logos of Life Philosophy (A-T. Tymieniecka) and Islamic Philosophy open the space for constructive disputation. In the wake of the crisis of postmodern unknowability, paths towards a new critique of reason go hand in hand with fundamental issues, being reflected newly. (shrink)

I begin by distinguishing, in Hegel’s writings, between the subject-matter of the science of logic, and the science of logic itself. I then argue for an interpretation of the subject-matter of logic in terms drawn from the ancient Greek discussions of logos, discussions which Hegel himself exposits at length and applauds in his lectures on the history of philosophy, and which Hegel directly alludes to, at key moments, in the course of presenting the subject-matter of logic in his own (...) voice. Drawing on the fact that logos, in this tradition, is at once ontologically pervasive while also something which in itself does not involve consciousness or self-consciousness (and so is not essentially ‘psychological’ or ‘spiritual’, in Hegel’s sense of these terms), I argue against recent attempts to cast Hegel’s logic as about something which is first, foremost, and essentially self-conscious (‘apperceptive’), and in favor of a more straightforwardly metaphysical interpretation of logic, one according to which logic treats its subject-matter (logos) in a way that is ‘neutral’ with respect to whether it is realized in spirit or in nature. I conclude by returning to the significance of distinction between logos itself and the philosophical science of this subject-matter for Hegel’s broader system. (shrink)

Este artigo experimenta o tropo "espírito livre" em Nietzsche como um logos sofista, não mais um logos ontológico. Interpretando – a partir de signos nietzschianos – que o espírito, para ser livre, necessita livrar-se do logos ontológico, traça-se brevemente uma genealogia do logos sofista. O espírito livre torna-se, assim, não mais um conceito, senão um pharmakon.

Body image and body schema are two phenomenological concepts which generated a revival of Maurice Merleau-Ponty’s philosophical heritage. In the present text I intend to inquire on the relation between these two concepts and that of Logos of life, another challenging point in the Merleau-Pontyan thought.In order to delineate the correlation between body schema, body image and my understanding of a logic of life, I will first explore how what I term “schematism of the body” is connected to an (...) inherent model of life and living and how this schematism is reflected in the body image. I will turn further to the relation between body and world and highlight how the life of the body defines itself as meaningful in the context of both the surrounding world and the lifeworld. In a third part of my analysis I shall point out how the relation between body schematism and motile intentionality redefines corporeal inten-tionality. I shall conclude by noting the role of the Logos of life, through which corporeity, in its position of meaning project, is instituted as body schematism.Los conceptos fenomenológicos de imagen corporal y esquema corporal han dado lugar a un resurgimiento del legado filosófico de Maurice Merleau-Ponty. En este texto pretendo investigar la relación entre estos dos conceptos y el de Logos de la vida, otro elemento estimulante del pensamiento Merleau-Pontiano.Con el fin de trazar la correlación entre es-quema corporal, imagen corporal y mi interpretación de la lógica de la vida, exploraré en pri-mer lugar cómo el término “esquematismo del cuerpo” está conectado con un modelo inheren-te de vida y de vivir, y cómo este esquematis-mo se refleja en la imagen corporal. Consideraré después la relación entre cuerpo y mundo y remarcaré cómo la vida del cuerpo se define como significativa en el contexto tanto del mundo circundante como del mundo de la vida. En la tercera parte de mi análisis señalaré cómo la relación entre esquematismo corporal e intencionalidad moto-ra redefine la intencionalidad corporal. Concluiré destacando el papel del Logos de la vida, a través del cual la corporeidad, en su posición de proyecto significativo, se instituye como esquematismo corpora. (shrink)

In view of Alexander of Aphrodisias’s and Porphyry’s respective positions on the issue, I discuss whether logos apophantikos is to be defined, as DI 4 seems to imply, by its being true or false or rather, as DI 5 seems to imply, by its representing the ontological combination/separation of substrate and attribute through the logical combination/separation of subject and predicate.

Advertising is one of the commonly visible elements of the urban landscape (real and virtual). It also does not require proof that advertisements of cities as such are also part of their “cityscape.” Since at least the nineteenth century, cities have advertised themselves as attractive places to live, visit, or do business. Therefore, the following research question can be asked: How do Polish cities present themselves in advertisements one can find in the landscape? The study assumes that each advertisement should (...) clearly identify the sender and indicate its specific characteristics, distinguishing itself from its competitors. Polish cities began to use logos and slogans as a mecha­nism of description and distinction after 1990, when socioeconomic changes started. There are quite a few studies on this activity, but most of them are single case studies. Therefore, the authors decided to examine a relatively large sample of Polish cities, which allows for statistical analysis. Analysis of the logo and slogan content allows the authors to examine the desired image or the projected identity of Polish cities. The methods were chosen because they admit qualitative and quantitative analysis, especially when there is a sufficiently large sample. Therefore, the survey covered all towns and cities with more than 20,000 inhabitants in Poland. There are 218 such towns in total. The analysis was carried out in the first half of 2021. In conclusion, the authors find that the advertising of Polish cities is embedded in the past, promotes resources (substance), sometimes geographical location, but rarely refers to famous characters and human potential. And such a picture of these cities one may find on outdoor advertisements, which sometimes produce dissonance when accompanying modern buildings or new transport solutions in the city. (shrink)

LEGO bricks have an enormous educational potential. The article analyzes the possibility of using the bricks in teaching philosophy. As a case in point, it describes the LEGO-LOGOS project, a method where the bricks have been successfully used in opening students to philosophical ideas. The project makes use of play (in this case with the LEGO bricks) to introduce students to philosophy and philosophizing. It tackles one of the biggest obstacles in teaching this subject, that is the resistance of (...) students to formulate and express their thoughts as the method allows for a free and creative expression of ideas and interpretations. The article describes the structure of the classes where the method is to be used and provides an analysis of educational and philosophical assumptions of LEGO-LOGOS also touching on the possibility of using the method as a tool in the school setting and beyond. (shrink)

In this essay, I will show one way in which Ricoeur utilizes Aristotle’s discussions in Rhetoric and Poetics; I will take my point of departure from his hermeneutic theory of metaphor. Here, he reverses the Aristotelian intention by blending the domains of discourse we call mythos and logos in a way which suggests that the latter is subsumed by the former. While one can argue that the two are co-emergent processes, Ricoeur’s formulation undermines one side of the dialectic between (...) them. (shrink)

This paper presents and critically discusses the “logos approach to quantum mechanics” from the point of view of the current debates concerning the relation between metaphysics and science. Due to its alleged direct connection with quantum formalism, the logos approach presents itself as a better alternative for understanding quantum mechanics than other available views. However, we present metaphysical and methodological difficulties that seem to clearly point to a different conclusion: the logos approach is on an epistemic equal (...) footing among alternative realist approaches to quantum mechanics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Modernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. KozinskiMehmet CiftciModernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. Kozinski (Brooklyn, NY: Angelico, 2019), 231 pp.Whether the names Adrian Vermeule, Fr. Edmund Waldstein, and Sohrab Ahmari provoke anxiety or glee in readers' minds will depend on where they stand on integralism, the brand of Catholic traditionalism that all (...) three have sought to promote through various websites and publications. Presenting themselves as the authentic interpreters of magisterial teachings on church–state relations, the integralists have challenged the long-standing attempt (especially in North America) to combine the Catholic faith with a commitment to political liberalism, natural rights, religious liberty, and state neutrality toward religion. For the integralists, attempting such a combination succeeds only in distorting the Catholic faith and causes us to forget what the Church taught before the Second Vatican Council, which still obliges the assent of Catholics, they claim, and is desperately needed to stand against the onward march of secularism. [End Page 966]Although Thaddeus Kozinski, former professor at Wyoming Catholic College, may not be one of the more well-known integralists, his latest book presents an interesting iteration of Catholic traditionalism that displays both what is valuable and what is most worrying about contemporary traditionalism. Kozinski's previous book was a closely argued critique of John Rawls and Jacques Maritain using the thought of Alasdair MacIntyre. It built up a cumulative case for the impossibility of resolving the political problem of religious pluralism without moving beyond philosophy by making a decision to reject or accept the political importance of the Catholic Church and its teachings.1 Although the author's preference for some sort of confessional state was already clear in that book, he preferred not to defend it, but rather to argue that it is impossible to be agnostic or neutral toward the ideal of church–state union. Now he goes on the offensive, presenting in the twenty brief chapters of Modernity as Apocalypse his "sundry attempts over the past decade to grapple with the question of modernity" (14). More precisely, he is grappling with the questions of what defines modernity, how we arrived at where we are, and what Christians should do while living in it, particularly in the fields of education and politics.The two chapters that form the first part (entitled "Modernity") use Charles Taylor's A Secular Age to argue that modernity's increasingly pluralistic and secular culture creates "an entirely new incapacity to experience the reality of a particular worldview in a naïve way, that is, without the consciousness of there being other viable options" (37). Yet the problem also reveals a blessing. "Encountering reality through the lens of other perennial traditions can serve to expose that false dichotomy in our minds that leads us to interpret other views as nothing more than full-fledged errors and our own personal lenses as nothing less than the whole truth" (21). Anyone who has read what passes for commentary on websites such as Church Militant or Rorate Caeli will find that statement surprising and refreshing.The second part ("Logos") contains four chapters that lucidly discuss contemporary disagreements in ethics between Kantians and virtue-ethicists, between new natural lawyers and MacIntyreans. Chapter 4 makes an effective and moving argument to read Plato "as a precursor to Faith, and a guide along the way home" (50). There are some brief but suggestive remarks drawing on Benedict XVI's Caritas in Veritate in [End Page 967] chapter 6 to argue that an ethics of gift can enable us to express the moral teachings of the New Testament in terms that are potentially convincing to a broader audience. "Metanoia" is the title of the third part, dedicated to education. Chapters 7–8 and 10 give not very original and yet timely arguments for the importance of the liberal arts, the need for Catholic universities to be institutions that can foster, rather than deform, the practice of philosophy, and the need for pedagogy to be rooted in the transmission of a community's tradition.2However, one cannot help but be startled when... (shrink)

This essay explains the appearance of tragic narrative patterns and motifs in the Croesus logos not as a passive manifestation of "tragic influence," but as a self-conscious textual strategy whereby Herodotus makes his narratives familiar and engaging while also demonstrating the distinctive traits of his own innovative discourse, historie. Herodotus' purposive appropriation and modification of tragic technique manifests the critical engagement with other authors and literary genres that is one of the defining features of the Histories. Herodotus embellishes the (...) story of Atys and Adrastus with numerous formal and thematic features of Attic tragedy. Uniquely in the Histories, the story traces the full arc of a tragic drama, from the king's ominous dream of Atys' death to catastrophe, lament, and burial. The celebrated climactic description of Adrastus' suicide, however, transcends Herodotus' dramatic model. In describing Adrastus as the most unfortunate man "of all that he himself knew," Herodotus introduces an idiom used elsewhere in the Histories to portray the activity of the histor, and thus places the unmistakable stamp of his own genre upon tragic narrative. In a fully mimetic episode that lacks the author's characteristically intrusive "voiceprint," Herodotus seems to suggest that he could beat the dramatists at their own game if he chose to play it. Two other episodes make similar use of tragic motifs on a smaller scale. In the story of Gyges and Candaules Herodotus adapts the Aeschylean motif of the decision made under duress to focus attention on human causation and socio-political issues of fundamental interest to him. Finally, the tragic stylization of Croesus' pyre scene allows Herodotus to manipulate audience expectations while subtly demonstrating, through the use of indirect discourse, the interest in source criticism that sets Herodotean historie apart from the poetic tradition. (shrink)

A central thesis of Louise Westling’s highly accomplished and provocative The Logos of the Living World: Merleau-Ponty, Animals, and Language is that “human language and aesthetic behaviors emerge from our animality” . What is perhaps most compelling about her thesis is that she supports it by exploring how an evolutionary continuity between an always already languaged world and human being-in-the-world can be understood without having to employ the dangerous logic of social Darwinism or some schools of evolutionary psychology and (...) without having to serve as yet another iteration of a naïve “metaphysics of presence”. Indeed, Derrida’s “fear of continuism” is based in fact on a “false dilemma” . As Westling writes, citing Matthew Calarco and Mary Midgley , “(to say that everything is composed of atoms and molecules is to assert material continuism, but no one would then cl .. (shrink)

Studies of mythology and the philosophy of religions ascribe violence an important role in understanding traditional societies. Whether perceived as sacred and capable of renewing the world, or as oppressive and destructive, violence acquires a twofold valence, whose constituents are interpreted in a complementary relation of interdependence and entail a world outlook with profound implications. Retrieving this ambiguous dimension of religious violence, Kenzaburō Ōe’s novel imagines, against the historical background of post-war Japanese society, a game that enacts the eternal rivalry (...) between two brothers. Lest the history of this seemingly lost present should fall prey to political abuse, the Japanese writer proposes a return to myth, without, however, idealising it; instead, myth is revalorised and tradition is re-conceived from the vantage point of rationalism, with full and alert awareness of the dangers inherent in an ideology that is imposed by force and aggression. Kenzaburō Ōe’s novel is a lucid meditation on Japan’s modern and contemporary history. (shrink)

Inverting the sequence of the traditional terms, in Otherwise than Being or Beyond Essence Levinas redefines philosophy as the “wisdom of love”. Through an intertwining of Platonic motifs and Levinasian inspirations, the essay argues for a mutually regulated interplay of mythos and logos as a way to regain a sense of wisdom that remains respectful of the elements of otherness in reality-in particular, respectful of the otherness of the Third who, for Levinas, constitutes the ground for politics. That is, (...) the interplay of mythos and logos results into a mytho-logy in which the logos directing the mythos is the voice of the other which imposes not only the preservation, but also the institutionalization of the differences, alterities and incommensurabilities that constitute reality. The consequence of this differently negotiated notion of wisdom is a reconfiguration of philosophy in terms of a mythological politics of bodily, economic testimony in the service of the Third. (shrink)

Este texto aborda la problemática relación entre verdad y palabra, específicamente aquello que hace que un enunciado tenga estatus de verdad. A partir de ciertas consideraciones históricas sobre el problema del dogmatismo teórico, se realiza una breve aproximación a distintas formas en las que el problema de la verdad ha estado presente en el pensamiento moderno. Para de este modo desarrollar el aporte específico del psicoanálisis sobre la materia, cuestión que atañe también al modo de concebir la clínica y la (...) misma teoría psicoanalítica. Finalmente, se sostiene que desde la perspectiva psicoanalítica es posible concebir de otro modo el problema de la verdad de los enunciados. (shrink)

This article shows the results of an investigation registered in the field of pedagogy. The scenario and starting point to situate our company is the fact of knowing that the subordination of education is increasingly greater than the mechanisms of the free market economy; besides that, a real reform of the education will not be carried out if the elements for the construction of the professional identity of the educator are not analyzed in depth, we think that a substantial reform (...) of the educative system involves the reconstruction of the educator's identity from the perspective philosophical, for this reason our goal is to help uncover the educator reason to be, that is, to expose –in front of present concealment– his identity, as well as to explain the keys of constitution of the educational act. (shrink)

El artículo analiza los rendimientos filosóficos del hecho de que el significado sea _por convención_ en Aristóteles. En el _kata syntheken_ quizá podrían resultar amalgamadas algunas de las apreciaciones que Heidegger entiende por facticidad. La facticidad a la que la filosofía no puede por menos de atender y que el de Messkirch vio ya anticipada por Aristóteles no sólo en su filosofía práctica sino también en cómo el Estagirita asumió el papel capital de la comunidad política en la determinación de (...) lo que sea todo _semainein_. (shrink)

This article discusses the potential of a contemporary understanding of what Heraclitus and the Stoics called ‘cosmological logos’, and its relation to human reason and cultural communication. I will relate the example of Descartes’ and his introspective method in Meditations on the First Philosophy (1647) to a contemporary understanding of the potential of introspection, related to theories of the embodied mind, virtual levels of nature and a possible connection between them. Where Descartes focused upon the rational properties of the (...) logical mind, and its potential to relate to nature’s higher logic, I relate my vision of a modern logos philosopher to Charles Sanders Peirce’s concept of nature’s ‘habits’, triad semiosis and the overall phaneroscopic phenomenology, which I connect to the concept of ‘aesthetic reason’. Aesthetic reason, in this context, represents a complex kind of rationality that involves a broader variety of cognitive processes. It is based on Extended Sentience, which includes properties of quantum communication that simultaneously work within the confinements of the mind–body, while simultaneously transgressing it. This article takes an overall evolutionary perspective, and claims that the prerequisites for experience and rationality are changing over historical time, due to evolutionary changes at endosemiotic levels of the mind–body. The prerequisites for Descartes’ activity of cognitive mediation and such of a modern logos philosopher, would thus not be equal. I will elaborate on the differences in this article. (shrink)

This article establishes the relevance of Anna-Teresa Tymieniecka’s work for understanding human communication. Tymieniecka’s cosmology, available in her four-volume series Logos and Life (1988–2000) and supplemented by prolific writings across several decades, articulates a ‘third phenomenology’ – a phenomenology of life. Her work fulfils Edmund Husserl’s original phenomenology of consciousness and Roman Ingarden’s second phenomenology of realism/idealism. Tymieniecka’s ontopoietic cosmology, which strenuously resists linear form, is interwoven with the possibilities of human communication. Her works explain life as the expansion (...) of logos: recursively the vital sphere initiates logos, forcing the existential sphere, concurrently prompting the social sphere of the human condition. The human station reveals meaning-bestowing functions: the creative-imaginative origin urges the aesthetic, moral, and intellective senses. Self-individualizing development concurrently desires communicative participation in life. The lived-body and sign/word allow one to re-establish ties to communal life after self-individualization. At the human ‘crown’, life recedes through an individual quest for spiritual development, inspired by a desire for transcendence. (shrink)

This study intends to show how the essential elements in the debate over the divinity of the Son provoked by Arianism are already present within the Alessandrian Church during the first decades of the 3rd century. From the works of Origen it becomes apparent that his teaching on the eternity of the Logos intends to oppose those who asserted a temporal beginning thus separating the Logos from the divinity of the Father, which allows us to define them as (...) radical supporters of the theology of the Logos. Against this doctrine, there is an identified opposition which probably utilized the term ὁμοούσιος to indicate to the contrary the divinity of the Son; nevertheless Origen, while proposing that the Son is generated from the ousia of the Father, does not share this teaching because in his theology the Son remains subordinate to the Father. (shrink)