§ 1. “To the mind of the philosopher”, according to Plato,1 “there belongs a vision of all time and all being"; and certainly many of the great thinkers have made it their business to speculate about the omnitudo realitatis or the ens realissimum—about the universe as a whole and in its wholeness, or about that which is supremely real—in short about ‘ the Absolute ‘. It may be that this interest in the Whole lies at the heart of all genuine (...) philosophy, giving to it its distinctive inspiration and character. It may be, on the other hand, that it is a misdirected solicitude—an anxiety to solve the inherently insoluble. The Absolute, we shall perhaps be told, is a vox nihili—a name for that which, being nothing, has no attributes ; or we, at least, can never hope to characterize it. All our available predicates, being drawn of necessity from a limited field, must ‘ come short‘must prove inadequate for so immense and so august a subject. (shrink)
Cet article examine les choix de traduction, exposés dans deux préfaces se répondant, de deux traducteurs vers le latin de l’Ethique à Nicomaque, Joachim Périon, dont la traduction paraît en 1540, et Denis Lambin, dont le texte paraît en 1572. L’un et l’autre de ces traducteurs, à travers leur polémique, semblent en fait continuer les thèses d’un autre traducteur d’Aristote, théoricien du style de la traduction, Leonardo Bruni, dont le De interpretatione recta date de 1424-1426. Si Périon pense que (...) le seul style possible pour traduire Aristote en latin est celui des ouvrages philosophiques de Cicéron, qui a créé le seul latin philosophique, Lambin, après avoir remis en cause le principe même d’une traduction du grec vers le latin, finit par en accepter la validité, le latin restant la langue la plus riche stylistiquement, et la plus à même de rendre la richesse du grec. (shrink)
Gianni Vattimo describes a postmodern Christian faith, centered upon love to the exclusion of dogma, that takes its orientation from Joachim’s practice of spiritual interpretation and his view of historical progress towards the age of the Spirit; however, he misconstrues Joachim on both counts. Whereas Vattimo supposes that Joachim's spiritual interpretation of scripture replaces literal readings, Joachim thinks they operate harmoniously together. Likewise, where Vattimo supposes that the Age of the Spirit replaces the ecclesial institutions that (...) preceded it, Joachim is clear that they will persist. Insofar as Joachim insists that profound change is consistent with persistent continuity, I argue that he articulates a relation between time and transformation that directs us beyond Vattimo's postmodern triumphalism, towards the arrival of what still outstrips our imagination. (shrink)
Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz’s descriptive methodology. Furthermore, for (...) Renn, Schutz’s distinctions between inner and outer time and ego and alter congeal into hardened dualisms. Renn expects more than Schutz’s methodology can deliver, but correctly points to problems of the social world that need to be addressed by several philosophical strategies, including pragmatism and Schutzian phenomenology. (shrink)
O estudo trata a hermenêutica medieval sob o prisma da compreensão espiritual (intelectio spiritualis) de Joaquim de Fiore (1135-1202). Mostra que a noção de Trindade serve de base para retomar o método alegórico e o tipológico da tradição. Além disso, serve para propor o novo método por concórdia que, a nosso ver, culminará na maior inovação da leitura da história medieval. Entre os resultados, destacamos a continuidade imediata dessa hermenêutica com os franciscanos espirituais do século XIII e sua influência direta (...) na cultura luso-brasileira. Avaliamos também os estudos que tentam encontrar em Joaquim a gênese da filosofia da história hegeliana. Por fim, analisamos sumariamente a proposta de Gianni Vattimo, que encontra o novo sentido do cristianismo no legado joaquimita. The study deals with medieval hermeneutics from the viewpoint of spiritual comprehension (intelectio spiritualis) in Joachim of Fiore (1135-1202). The theologian shows that the notion of the Trinity serves as a basis for the rebuilding of the traditional allegorical and typological methods. Moreover, he proposes a new method by harmony which, in our view, culminates in an innovative reading of history. We highlight the immediate continuity of said hermeneutics with the Franciscans of the XIII century, and their direct influence on Luso-Brazilian culture. We also evaluate studies that attempt to find in Joachim the genesis for the Hegelian philosophy of history. Finally, we analyze Gianni Vattimo's proposal, which finds a new meaning for Christianity in the Joachimite legacy. (shrink)
In this essay I try, first of all, to outline the development of Joachim's epistemology from his most significant book, The Nature of Truth (1906), to his posthumous Logical Studies (1948), which gathers together the lectures on Logic delivered by him at the University of Oxford in the years up to his death in 1938. The conception of truth as systematic coherence, upheld by him in his earlier work in a lively polemic against Bertrand Russell's empirical-realist 'correspondence theory of (...) truth' as well as against the intuitionist appeal to immediate self-evidence, shows the thorough- going influence of F.H. Bradley's epistemology in its declaredly idealistic orientation and its 'sceptical' outcome. I then criticise the arguments by which, in the final pages of The Nature of Truth, he supports his denial of truth's reality, pointing out that they are plainly self-refuting. Finally, I examine the further development of his conception of thought and truth in his Oxford lectures, where he subjects the above-mentioned arguments to a careful self-critique, which prompted his pupil Errol E. Harris to vindicate, against contemporary anti-metaphysical thought, the perennial theoretical value and moral significance of metaphysics in general, and of Hegel's Absolute Idealism in particular. (shrink)
Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz's descriptive methodology. Furthermore, for (...) Renn, Schutz's distinctions between inner and outer time and ego and alter congeal into hardened dualisms. Renn expects more than Schutz's methodology can deliver, but correctly points to problems of the social world that need to be addressed by several philosophical strategies, including pragmatism and Schutzian phenomenology. (shrink)
Over the course of the 19th century, several campaigns in African territories led by white European or North-American scientists, explorers, entrepreneurs, or military officials have been transposed into travelogues where different stages of imperialism and colonialist presences are portrayed. While most of the approaches to these writings tend to favor a post-colonial framework for the interpretation of the interactions depicted there, it is also possible to employ a critical apparatus modeled after the recent developments in the field of the environmental (...) humanities. In this essay, I discuss how Slavoj Žižek’s contributions to the debates around the ideas of nature, ecology, and global capitalism have the potential to deepen our understanding of colonial regimes of oppression, serving as a powerful tool to explore processes of world-making involved in the imperial projects developing over the course of the 19th century. To do so, I propose a close reading of several instances of the travel book Angola and the River Congo, by Joachim John Monteiro, focusing on the entanglements between the human and non-human agencies, vegetable landscapes and extractive transnational economies, and the articulation of racism and scientific projects in the Angolan territory. (shrink)
The work of joachim jungius on the logic of relations was not as original as some authors have thought, But he did make it clear that relational inferences should be distinguished from categorical inferences; and he was the first to recognize the argument 'a rectis ad obliqua', An example of which is 'all circles are figures, Therefore whoever draws a circle draws a figure'.
Conversations with the Calabrian abbot Joachim of Fiore had a way of turning to the imminent advent of Antichrist: “Antichrist was coming very soon,” Joachim might say, or “Antichrist was already born in Rome,” or “the age culminating in Antichrist's persecutions will begin in a mere four years.”’ It is hence not surprising that Joachim became most famous in his own lifetime as a prophet of Antichrist. But how exactly did Joachim's warnings concerning Antichrist's imminent advent (...) fit in with his overall view of the history of salvation? Joachim's contemporaries had more difficulty in understanding this larger issue than they had in grasping his urgent message that Antichrist was coming soon, and central questions concerning the nature of Joachim's Antichrist thought still have not been resolved by modern scholarship. Above all, two problems of interpretation remain outstanding: Given the certainty that Joachim actually believed in the coming of many Antichrists, which of these several was for him the “real and true” one? Given that Joachim's “real and true” Antichrist can indeed be identified, how did his conception of this eschatological villain compare with that of prior medieval tradition? In seeking to answer both questions I hope to show concurrently that Joachim's Antichrist theology was enormously innovative, daring, and subtle, as his thinking was in so many other regards. (shrink)
Este artigo visa introduzir o texto Descrição de Apolo em Belvedere, de Johann Joachim Winckelmann, escrito em 1755, em Roma. Tal introdução relaciona o pequeno texto traduzido à questão moderna do sublime.
Despite his place as one of the most original thinkers of the Middle Ages, the legacy of Joachim of Fiore has eluded clear comprehension in at least two areas, those of texts and transmission. That is, Joachim studies have, until most recently, been limited by a lack of modern editions for Joachim’s works, and by an incomplete understanding of how the revolutionary ideology inspired by a twelfth-century abbot from Calabria ultimately came to be appropriated by disparate groups (...) such as the Spiritual Franciscans, the Münster Anabaptists, and Spanish missionaries in colonial Latin America. Yet there has been much scholarship, of exacting standards and of immense value, which has pushed forward our knowledge of... (shrink)