scholarly journals Ontološki ključ razumijevanja slike Mrtvi Krist u grobu Hansa Holbeina mlađeg

2021 ◽  
Vol 56 (4) ◽  
pp. 635-654
Author(s):  
Daniel Miščin
Keyword(s):  
Memento Mori

Prihvaćajući argumente u prilog tzv. kartuzijanskoj hipotezi, tj. stajalištu da je Holbeinova slika Mrtvi Krist u grobu izvorno zamišljena kao nadgrobni spomenik u baselskoj kartuziji, autor analizira tekst epitafa s kojim je ona trebala činiti cjelinu. Kao rezultat te analize, autor naglašava važnost ontološkog značenjskog sloja tog epitafa u čijem svjetlu razvija ontološki ključ za razumijevanje te slike, povezujući ga sa smislom tradicionalne kartuzijanske opomene memento mori. Uzimajući u obzir ontološki smisao te opomene, tjeskoba promatrača Holbeinova Mrtvog Krista tumači se na tragu refleksije o pojmu Ništa (das Nichts) u egzistencijalnoj analici Martina Heideggera i Bernharda Weltea.

Muriel Spark and Evil

2018 ◽  
Author(s):  
Allan Hepburn
Keyword(s):  
Sustained Attention ◽  
Hannah Arendt ◽  
Problem Of Evil ◽  
Psychological Issue ◽  
Memento Mori ◽  
Personal Gain ◽  
Muriel Spark ◽  
The Problem Of Evil

Muriel Spark gave sustained attention to the problem of evil. In her view, people committed evil acts gratuitously, merely for the sake of causing suffering. By the same token, novels are virtually unthinkable without some degree of evil—or evil in its lesser forms, such as mischief, wickedness, or wanton cruelty. Using previously untapped archival materials, this chapter focuses on manifestations of evil in two of Spark’s novels: The Comforters, in which evil is an intrusion on privacy, and Memento Mori, in which the evil characters, Mabel Pettigrew and Eric Colston, manipulate, blackmail, and threaten others for personal gain. Spark’s speculations on evil must be understood in terms of philosophical and theological discussions at mid-century. For Spark, evil was not a psychological issue so much as a moral one. In this regard, her novels can be profitably read alongside works about evil by C. E. M. Joad, Jean Nabert, and Hannah Arendt.

Memento Mori: The “Death” of Youngtown

2009 ◽  
Vol 61 (1) ◽  
pp. 21-35 ◽  
Author(s):  
Kevin E. McHugh ◽  
Ann M. Fletchall
Keyword(s):  
Memento Mori

The Meaning of Pain and the Pain of Meaning: A Bio-Hermeneutical Inquiry

2021 ◽  
Vol 90 ◽  
pp. 215-234
Author(s):  
Teodora Manea
Keyword(s):  
The Body ◽  
Main Interest ◽  
Main Approach ◽  
Memento Mori ◽  
Finding Meaning ◽  
Pace Of Life ◽  
Before And After ◽  
Definition Of

AbstractMy main interest here is to look at pain as a sign of the body that something is wrong. I will argue that there is a meaning of pain before and after an illness is diagnosed. An illness contains its own semantic paradigm, but the pain before the diagnosis affects the pace of life, not only by limiting our interactions, but also as a struggle with its meaning and a reminder of mortality.My main approach is what I call bio-hermeneutics, an extension of medical hermeneutics branching out from the Continental hermeneutical tradition. As such, I will explore the connection between pain and language, temporality, dialectics, and ontology. Given the centrality of language in constructing the meaning of pain, my analysis is informed by the semantics (looking at pain metaphors), syntax (pain as incoherence), and pragmatics (pain as companion) of expressing pain.The last section explores the meaning of pain in connection with death, as memento mori. Revisiting an old definition of philosophy as melete thanatou, or ‘rehearsal of death’, I will reflect on the difficulty of finding meaning not only for pain, but also for death as cessation of all existential possibilities.

Alessandro Gavazzi: a barnabite friar and the risorgimento (Presidential Address)

1975 ◽  
Vol 12 ◽  
pp. 303-356 ◽  
Author(s):  
Basil Hall
Keyword(s):  
Presidential Address ◽  
Memento Mori ◽  
The Past ◽  
The Subject ◽  
The Dead ◽  
The Mind

Think nowHistory has many cunning passages, contrived corridorsAnd issues, deceives with whispering ambitions,Guides us by vanities. Think nowShe gives when our attention is distractedAnd what she gives, gives with such supple confusionsThat the giving famishes the craving. Gives too lateWhat’s not believed in, or if still believed,In memory only, reconsidered passion.Historians no doubt have problems enough without setting before themselves that ‘memento mori’ from Eliot, who, though he was describing an old man seeking to understand his own past, leaves nevertheless an echo in the mind disturbing to those who practise the historian’s craft. We assume a confidence which in our heart of hearts we do not always, or should not always, possess. Eliot’s words not only demonstrate the difficulty of one man understanding his own past, but also the historian’s difficulty in understanding those whom they select for questioning from among the vast multitudes of the silent dead, whose deeds, artifacts, ideas, passions, hopes and memories have died with them. We dig into the past, obtain data from archives, brush off the objects found, collect statistics, annotate, arrange, describe, establish a chronology – but do we effectively understand the dead, especially since we are affected by our own beliefs, customs and ideologies? We are, of course, all aware of this: we silently scorn the lecturer who raises these diffident hesitations. For we know our duty: we examine all that we can, we describe our findings, we annotate them, we draw conclusions, or leave our demonstrations to speak for themselves. There are reasons, as I shall hope to show, that these considerations – Eliot’s ominous words and our determination not to be disquieted by them – bear upon the subject of this paper, the almost forgotten Alessandro Gavazzi.

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