Vogel, Beatrix, Umwertung der Menschenwürde–Kontroversen mit und nach Nietzsche. Mit einem Vorwort von Michael von Brück. Freiburg / München, Karl Alber, 2014, 426 págs.

It is important for society to fight against stupidity because the stupid is constitutively destructive. But the one who fights against stupidity, his own and that of others, is, above all, traditionally the philosopher. Let us note the presence of this struggle in Nietzsche, and realise the relevance it would have in his work, which in general is little emphasised. Nietzsche joins the classical line of denouncing stupidity, although he does so to an extreme by modulating it in terms of (...) his perspectivism as an inability to “get out” of the single perspective. Moreover, he is going to discover a kind of stupidity that accompanies wisdom as its necessary shadow and that would be the one that opens for us, in the face of Pauline and Erasmist Christianity, the possibility of a joyful science. On the other hand, cosmic stupidity would have the beautiful name of “necessity”, and the Dionysian aspect of the thought of the eternal return lies above all in the amor fati, which in our case would be translated as affirmation and even love of stupidity. That is why Nietzsche will say that Dionysian wisdom is the principle of the greatest possible stupidity. (shrink)

A critical review of the crucial Freudian change in the general explanation of hysterics and neurosis that took place in 1897 would not let us assess in a definite way the epistemic import of Psychoanalysis. However some difficulties that appear in Freud’s works, related for instance to the no-contradiction principle, demand that we make an epistemic and a moral decision. But only if we wanted to maintain the critical attitude that modern science and philosophy have brought to us, a decision (...) that would allow us to see Freudianism as a faith and as “a testimony of a man in our age”. (shrink)

The topos of jews’ blindness, recurrent in adversos iudaeos literature, embodies in the image of blindfold Synagoga in medieval visual arts. The first part of this paper focuses on its integration in different contexts of medieval Spanish art. Diferent, but not less interesting, is the way caecitatis iudeorum is illustrated in some illuminated manuscripts of Breviari d’Amor by Matfre Ermengaud and Fortalitium Fidei by Alonso de Espina, also subject of study throughout these pages.