Platonismo e aristotelismo a confronto sulla dialettica nel prologo degli «Scolî» di Proclo al «Cratilo»: riprese plotiniane e punti di convergenza con Siriano ed Ermia alla scuola platonica di Atene nel V sec. d. C.

2015 ◽  
Vol 9 (1) ◽  
pp. 54-87 ◽  
Author(s):  
Angela Longo
Keyword(s):  
The Other ◽  
Christian Tradition ◽  
Logical Interpretation ◽  
Other Hand ◽  
Correct Form ◽  
Platonic Dialogue ◽  
School Of Athens ◽  
Logical Rules ◽  
Similar Reading

In his commentary on Plato’sCratylus, Proclus (5th centuryad) interprets the dialogue not as a mere work on logic or linguistics, but as having a full psychological and theological import.Late ancient Platonists had already proposed a similar reading for another Platonic dialogue,i.e.theParmenides. In that case too they rejected the logical interpretation, and aimed to find in the text the description of the hierarchy of reality, particularly of the highest beings. As a result, theParmenideswas seen as the accomplished expression of Plato’s theology.Proclus too draws a comparison between theCratylusand theParmenidesin order to stress their theological significance. He also contrasts Plato’s dialectic (which he considers as a synthesis of logic and ontology/theology) with Aristotle’s dialectic (which he sees as mere logic). Proclus’ interpretation of dialectic is best understood if it is compared to the doctrines of his master Syrianus and of one of his co-disciples,i.e.Hermeias, at the Platonic school of Athens in the 5th centuryad.Contrary to what is sometimes assumed, in this milieu Platonists were not always committed to the task of reconciling the philosophies of Plato and Aristotle. As it happens, they could (following Plotinus’ example) strongly disagree with and even attack Aristotle, and side with Plato. In particular, they greatly valued Plato’s dialectic, which they viewed as the correct form of reasoning and at the same time as a theory of the utmost theological significance. On the other hand, Aristotle’s dialectic was considered as “bare” logic,i.e.as a mere set of logical rules and arguments with no specific contents.On the basis of a problematicCratylus’passage Proclus defends a theory of truth according to which not only propositions, but also names can be true or false. This allows him to view names as substitutes of propositions. This is particularly the case in the application of the four dialectical methods of definition, division, demonstration and analysis. Proclus’ approach arguably provides a basis—to pagan as well as Christian tradition—for the study of divine names as a part of theology, for the name of a god is held to reveal its attributes.

Whose Time? Which Rationality?

2016 ◽  
Vol 7 (3) ◽  
pp. 279-294
Author(s):  
Wei-Hsien Wan
Keyword(s):  
The Other ◽  
Christian Tradition ◽  
Social Constructions ◽  
Culturally Specific ◽  
Academic Practice ◽  
Other Hand ◽  
Augustan Era ◽  
Shared Time ◽  
Common Era

The Roman imperial cults and the early Christians articulated different constructions of time, each offering its version of history built around a particular axis. The Augustan era inaugurated a transformation that reconfigured the imagination of time around the emperor and the ordo of statecraft. As a forerunner of later developments in the Christian tradition, the First Letter of Peter, on the other hand, anchored its vision of time in the life, death and resurrection of Jesus of Nazareth. Using this contrast as a launching point for reflection on social constructions of time, this paper examines the notion of a “Common Era” that has, in recent decades, gained widespread use in the academic practice. Despite its appearance as a more inclusive way of indicating “shared time”, I argue that it functions, rather insidiously, to mask as universal a construct that is in fact culturally-specific and localized in the European Christian experience.

scholarly journals Ku wolności wyzwolił nas Chrystus (Ga 5,1). Teologiczne aspekty ludzkiej wolności

2018 ◽  
pp. 49-66
Author(s):  
Janusz Królikowski
Keyword(s):  
Jesus Christ ◽  
Saint Paul ◽  
Thomas Aquinas ◽  
Human Freedom ◽  
The Other ◽  
Christian Tradition ◽  
Catholic Theology ◽  
Other Hand ◽  
The One ◽  
The Church

The discovery of universal freedom is an achievement of Saint Paul, and an achievement of the Church is a consequent propagation of this fact throughout the centuries. The Christian character of this discovery was already noticed by Hegel. In today’s world, so strongly marked by the search of freedom it is necessary to reiterate the Christian vision of freedom which is a universal one. This vision is profoundly theological in character and deeply rooted in the mystery of redemption brought by Jesus Christ. This article touches upon this fact and points out its certain aspects, especially the soteriological one. Bearing in mind the theology of freedom we cannot ignore its abundant anthropological references. The article recalls the proposition of St. Thomas Aquinas, which has been largely accepted by Catholic theology and constitutes a benchmark of anthropological philosophy which has a special application in ethics. Christian tradition stresses the fact that for a human, freedom is above all “a vocation”. Therefore, on the one hand God’s definite design through Jesus Christ concerning man has to find its eschatological realization, on the other hand man’s freedom which is solidifying in this design has to revel and show itself to the full. Undoubtedly, the eschatological issue in Christian vision of freedom is worth mentioning as well.

scholarly journals Taras Shevchenko’s Сhristian cordocentrism

2020 ◽  
Vol 11 (1) ◽  
pp. 241-250
Author(s):  
Olga Bigun
Keyword(s):  
Theoretical Basis ◽  
Cross Cultural ◽  
The Other ◽  
Christian Tradition ◽  
Cultural Methods ◽  
Other Hand ◽  
Methodological Principles ◽  
The One ◽  
Individual Style

The article deals with adoption of Christian tradition in poetry of Taras Shevchenko. Theoretical basis includes methodological principles of hermeneutics, the philosophicoaesthetic approach to art, cross-cultural methods. On the one hand, the sources of the creative components by Shevchenko’s ethics and aesthetics are related in Christian tradition. On the other hand, as a result of cordocentrist intention of the Ukrainian ethnos, Christian canon was deprived of the big part of rigorism in Old-Kyiv period. Shevchenko’s aesthetic theology is insufficiently investigated but it characterizes the absence of stark categories, dogmas and rituals. It gives an opportunity to speak about the apophatic approach in Shevchenko’s dialectic of God-seeking which appears in the apophatic approach of individual style which also you can find in Old Kyivan authors’ works. The outcome of our investigation proves that the Shevchenko’s adoption of Christian tradition shows the priority of aesthetic and cultural landmarks of Kyiv Christianity.

Hoover’s Judeo-Christians

2017 ◽  
Author(s):  
Sarah Imhoff
Keyword(s):  
Cold War ◽  
The Other ◽  
Christian Tradition ◽  
American Judaism ◽  
American Values ◽  
Other Hand ◽  
Ambivalent Relationship ◽  
The 1960S ◽  
The One

This chapter considers the FBI's ambivalent relationship to Jews and Judaism during the 1940s through the 1960s. It explains how could Jews be seen as unAmerican while Judaism was believed to play a foundational part in sustaining American values. On the one hand, mid-century antisemitism and Cold War ideologies combined to create suspicion of Jewish leftists, as the antagonistic relationship between the FBI and Hollywood demonstrated. On the other hand, "Judeo-Christian" rhetoric and the embrace of a "Judeo-Christian" tradition became an essential part of what differentiated America from the supposedly godless USSR for Hoover and many other Cold War era Americans. The author Sarah Imhoff, a scholar of American Judaism, explores this tension as she traces the fraught role of Jews in the FBI culture of the Hoover era.

scholarly journals The Adoption Problem and Anti-Exceptionalism about Logic

2019 ◽  
Vol 16 (7) ◽  
pp. 231 ◽  
Author(s):  
Suki Finn
Keyword(s):  
The Self ◽  
The Other ◽  
Scientific Theories ◽  
Other Hand ◽  
Logical Rules ◽  
The Way

Anti-exceptionalism about logic takes logic to be, as the name suggests, unexceptional. Rather, in naturalist fashion, the anti-exceptionalist takes logic to be continuous with science, and considers logical theories to be adoptable and revisable accordingly. On the other hand, the Adoption Problem aims to show that there is something special about logic that sets it apart from scientific theories, such that it cannot be adopted in the way the anti-exceptionalist proposes. In this paper I assess the damage the Adoption Problem causes for anti-exceptionalism, and show that it is also problematic for exceptionalist positions too. My diagnosis of why the Adoption Problem affects both positions is that the self-governance of basic logical rules of inference prevents them from being adoptable, regardless of whether logic is exceptional or not.

scholarly journals La femme et sa destinée d'après Edith Stein

Labyrinth ◽  
2014 ◽  
Vol 16 (2) ◽  
pp. 92
Author(s):  
Philippe Lauria
Keyword(s):  
Gender Equality ◽  
Sexual Difference ◽  
The Other ◽  
Christian Tradition ◽  
Edith Stein ◽  
Other Hand ◽  
Ontological Reality ◽  
And Gender ◽  
The One ◽  
The Way

Woman's Destiny according Edith SteinThe following essay aims to show that Edith Stein's conception of women was a feminist and a traditionalist one. This could be interpreted by some philosophers as a sort of contradiction. Thus the author presents the different arguments detecting such a conflict between feminism and traditionalism. These arguments are based in fact on the opposition between nature or essence, on the one hand, and freedom, on the other hand. The thesis of the author is that there is not necessarily a conflict between essence and freedom, and that essence is not a fiction but an ontological reality which, interpreted in the way of Edith Stein, makes it possible to conceive sexual difference in a perfect synthesis between the Christian tradition and gender equality.

scholarly journals Can a Hasidic Tzaddik be called a Holy Fool? (Perception of the Rybnitser Rebbe in the USSR)

2021 ◽  
pp. 192-211
Author(s):  
Maria Kaspina ◽  
Keyword(s):  
Social Norms ◽  
The Other ◽  
Jewish Tradition ◽  
Christian Tradition ◽  
Charismatic Leader ◽  
Material World ◽  
Other Hand ◽  
Holy Fool ◽  
Religious Meaning ◽  
The One

The article examines the reflection in oral stories and written hagiographic collections of the image of Rybnitser rebbe, Chaim Zanvl Abramovich (1896–1995) as a holy fool – a person who does not conform to social norms of behavior regarded as having a compensating divine blessing or inspiration. The combination of two characteristics – the canonization of the charismatic leader, and the adherence of this leader to some kind of deliberate strange behavior make it possible to draw certain parallels between the image of the tzaddik in Hasidism and the holy fool in the Christian tradition. The image of the Hasidic tzaddik is ambivalent; he combines two worlds, profane and sacred at the same time. He is understandable to his followers and strange to the uninitiated, which brings his perception closer to the attitude towards him as a holy fool among those who observe his actions and deeds from the outside. In the stories about the Rybnitser Rebbe, two opposite tendencies can be clearly traced. On the one hand, his customs such as to sprinkle ashes on his head, to immerse ritualy daily, stripping naked in any weather, and so on are not understandable for outsiders, not only for non-Jews, but even for Jews who have already managed to move away from the Jewish tradition or are far from the ideas of Hasidism. In this case, he is called crazy, blissful, etc. On the other hand, for the devoted Hasids of the rebbe, all his strange actions are endowed with a huge religious meaning, and only in order to escape from the authorities, he is forced to pretend to be crazy. In both cases, we can see clear parallels between the figure of tzaddiks and the image of holy fools as strange people out of this world who reveal the true pain points of the material world and help other people with their spiritual exploits.

A study of cometary eruptions through OH radio-lines

1999 ◽  
Vol 173 ◽  
pp. 249-254
Author(s):  
A.M. Silva ◽  
R.D. Miró
Keyword(s):  
Short Duration ◽  
Growth Curves ◽  
The Other ◽  
Initial Mass ◽  
Radio Lines ◽  
Other Hand ◽  
Sudden Rise

AbstractWe have developed a model for theH2OandOHevolution in a comet outburst, assuming that together with the gas, a distribution of icy grains is ejected. With an initial mass of icy grains of 108kg released, theH2OandOHproductions are increased up to a factor two, and the growth curves change drastically in the first two days. The model is applied to eruptions detected in theOHradio monitorings and fits well with the slow variations in the flux. On the other hand, several events of short duration appear, consisting of a sudden rise ofOHflux, followed by a sudden decay on the second day. These apparent short bursts are frequently found as precursors of a more durable eruption. We suggest that both of them are part of a unique eruption, and that the sudden decay is due to collisions that de-excite theOHmaser, when it reaches the Cometopause region located at 1.35 × 105kmfrom the nucleus.

Closing the GAP—A 5Å Scanning Microscope

1969 ◽  
Vol 27 ◽  
pp. 6-7
Author(s):  
A. V. Crewe
Keyword(s):  
Normal Form ◽  
The Other ◽  
Resolving Power ◽  
Scanning Microscope ◽  
Conventional Microscope ◽  
Other Hand ◽  
Closing The Gap ◽  
Thermal Sources ◽  
Better Than ◽  
Transmission Microscope

We have become accustomed to differentiating between the scanning microscope and the conventional transmission microscope according to the resolving power which the two instruments offer. The conventional microscope is capable of a point resolution of a few angstroms and line resolutions of periodic objects of about 1Å. On the other hand, the scanning microscope, in its normal form, is not ordinarily capable of a point resolution better than 100Å. Upon examining reasons for the 100Å limitation, it becomes clear that this is based more on tradition than reason, and in particular, it is a condition imposed upon the microscope by adherence to thermal sources of electrons.

Life Beyond 1MeV

1980 ◽  
Vol 38 ◽  
pp. 30-33
Author(s):  
K.H. Westmacott
Keyword(s):  
Electron Microscopy ◽  
Past Experience ◽  
The Other ◽  
Good Case ◽  
Other Hand ◽  
The U.S

Life beyond 1MeV – like life after 40 – is not too different unless one takes advantage of past experience and is receptive to new opportunities. At first glance, the returns on performing electron microscopy at voltages greater than 1MeV diminish rather rapidly as the curves which describe the well-known advantages of HVEM often tend towards saturation. However, in a country with a significant HVEM capability, a good case can be made for investing in instruments with a range of maximum accelerating voltages. In this regard, the 1.5MeV KRATOS HVEM being installed in Berkeley will complement the other 650KeV, 1MeV, and 1.2MeV instruments currently operating in the U.S. One other consideration suggests that 1.5MeV is an optimum voltage machine – Its additional advantages may be purchased for not much more than a 1MeV instrument. On the other hand, the 3MeV HVEM's which seem to be operated at 2MeV maximum, are much more expensive.

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