scholarly journals Algunas pautas para interpretar el malestar europeo

2020 ◽  
pp. 70-73
Author(s):  
Lorenza Sebesta
Keyword(s):  
Summum Bonum

Extracto de texto :"Tal como lo ilustraba Maquiavelo a sus lectores, en el entorno inestable de la península italiana de los comienzos del siglo XVI, el margen para una elección de orden moral por parte de los príncipes era inexistente. En una situación de competencia política continua, de luchas intestinas para ampliar sus territorios, de amenazas por parte de Estados extranjeros y alianzas secretas con algunos de ellos para prevalecer sobre sus vecinos, el deber primario de cada soberano arraigaba no tanto en alcanzar un intangible bien común (summum bonum), sino en la conservación en vida de la entidad de la cual era responsable. Esta visión, por cruda que pudiera aparecer, tenía la ventaja de apoyarse sobre la observación de la realidad y no en doctrinas abstractas; la religión y sus ritos eran cruciales para conseguir y mantener la cohesión de un pueblo, pero no como fuentes de inspiración para la política de sus soberanos. Este modo de entender la función del príncipe, lo liberaba de un golpe de la hegemonía de la Iglesia y de sus preceptos y fundaba su nueva legitimación laica..."

Graphic instinct: the account of graphic instinct: the account of rhetorical action and its instinctive roots in Peirce’s classification of practical sciences

2020 ◽  
Vol 21 (1) ◽  
pp. 132-151
Author(s):  
Alessandro Topa
Keyword(s):  
Scientific Writing ◽  
Summum Bonum ◽  
Rhetorical Action

Em um artigo intimamente relacionado a este, mostramos que o estudo mais maduro de Peirce sobre a retórica especulativa, em Ideas, Stray or Stolen, about Scientific Writing (1904), nos convida a refletir e apreender o fenômeno da retórica em sua totalidade. Seguindo pistas aristotélicas, Peirce – implicitamente – diferencia três aspectos categoriais da ação retórica, diferenciando entre (i) sua potencialidade [δύναμις] e perfeição [ἐντελέχεια] como uma faculdade instintiva de tornar signos eficazes em uma utópica arte universal, (ii) sua atualidade como um discurso prático normativo historicamente eficaz e que molda a prática retórica [τέχνη], referida como retórica comum; e (iii) sua formalidade, articulada pela investigação puramente teórica [θεωρία] das condições necessárias da eficiência dos signos em geral, intitulada  Retórica Especulativa. Assim como nosso modo de ser com os outros em um mundo comum de compartilhamento de propósitos, a retórica, tanto para Aristóteles quanto para Peirce, constitui uma forma semiótica do summum bonum, cujo cultivo é essencial para o crescimento da razoabilidade concreta em qualquer comunidade política e na civilização como um todo. No presente artigo, começamos reconstruindo o relato da retórica de Peirce, no quadro de sua classificação das ciências práticas (Seção 2.1), e depois mostramos como esse relato da retórica como uma faculdade enraizada no “Instinto Gráfico” confirma a análise que apresentamos no trabalho anterior (Seções 2.2-2.3). Na seção final, tentaremos esboçar em que sentido a importância de conceber a retórica como uma δύναμις com uma ἐντελέχεια específica, ou “potencialidade-ideia” do aperfeiçoamento do desenvolvimento, pode nos ajudar a apreciar o papel histórico emancipatório que Peirce atribui às Ciências Normativas (Seção 3).

scholarly journals Integral Perspective on Happiness

2015 ◽  
Vol 5 (2) ◽  
pp. 93-106
Author(s):  
Joonas Uotinen
Keyword(s):  
Social Sciences ◽  
Philosophical Tradition ◽  
Integral Approach ◽  
Societal Implications ◽  
Subjective Happiness ◽  
Ecological Ethics ◽  
Road Map ◽  
The Enlightenment ◽  
Summum Bonum ◽  
The Social

A happiness science has emerged amidst, and spans, the social sciences. This research, despite the long philosophical tradition on happiness, is in its infancy and a robust theory of happiness is called for. I will review parts of the literature and some of the main happiness theories using Ken Wilber’s Integral approach. I will concentrate largely on Aristotle’s eudaimonia, as that has re-emerged into the centre of happiness discussions as a possible contender for the prevailing subjective happiness theories. The Integral approach seems to provide valuable insights into many happiness theories, juxtapose them in a comprehensible way, pinpoint deficiencies, and propose enhancements. Amongst other things, I will propose a new happiness theory combining John Kekes’ happiness theory with ecological ethics and I will conclude that enlightenment proves to be a good candidate for the ultimate good, or summum bonum, I will enlarge on Aristotle’s theory and propose that Wilber’s theory provides an ‘Integral road map towards eudaimonia enhanced – the enlightenment’. I will argue that eudaimonia and enlightenment, though superficially dissimilar, accord in surprising ways, to a great extent. I will discuss whether the discussion of happiness and morality is critically biased, and I will discuss the societal implications that Wilber’s conception of the human might have through its implications for happiness theories. 

scholarly journals On (post) modern economy and (non) freedom

2005 ◽  
Vol 50 (166) ◽  
pp. 193-217
Author(s):  
Krstan Malesevic
Keyword(s):  
Large Scale ◽  
Human Life ◽  
General Internal ◽  
Modern Economy ◽  
Summum Bonum ◽  
Essential Questions ◽  
Human Liberty ◽  
Fundamental Value ◽  
The Impact ◽  
Modern Technologies

The (post)modern economy finds itself undoubtedly in the center of a large scale, radical contradictory, and uncertain current transformation of the world. Together with the (post)modern technologies it composes the dominant core of the globalizing processes, often referred to as globalization. The key features and especially the accumulated consequences of these processes pose a challenge for scientific and theoretical thought in the form of essential questions and dilemmas which are in the last instance tied to the impact of globalization on the quality and meaning of human life. This problem relates as much to individuals as it does to different social groups and human communities, that is to the entire humanity as such. This paper attempts to problematise these contradictory relationships between global corporative, economy as an instrumental value and the human liberty as a substantive i.e. the highest, value in itself (summum bonum), which gives meaning and dignity to human life. Therefore if economy in one form or another covers most of human practical activity then it is certain that it can have decisive impact on the most fundamental value of human life, that is the value of freedom (individual, general, internal and external). Of course the impact of economy can act either way - as an encouragement or, as it often happens, as a deterrent to expansion of the human freedom. This paper aims to briefly indicate some causes, characteristics and consequences of global economic processes which, in a way paradoxically, contribute more to narrowing than to opening spaces of human liberty, or simply generate proliferation of "hedonism of unfreedom". Is this another case of "surplus of knowledge" and "deficit of wisdom" that so strongly characterize our age, or something else?.

Happiness in a Mechanistic Universe: Thomas Hobbes on the Nature and Attainability of Happiness

2011 ◽  
Vol 24 (2) ◽  
pp. 117-136
Author(s):  
Severin V. Kitanov
Keyword(s):  
Thomas Hobbes ◽  
The Other ◽  
Summum Bonum ◽  
The One

AbstractThe article revisits the originality of Hobbes's concept of happiness on the basis of Hobbes's two accounts found respectively in Thomas White's De Mundo Examined and Leviathan. It is argued that Hobbes's claim that happiness consists in the unhindered advance from one acquired good to another ought to be understood against the background of Hobbes's theory of sensation and the imagination, on the one hand, and Hobbes's doctrine of conatus, on the other. It is further claimed that the account of happiness in White's De Mundo differs from that in Leviathan. In the former work, happiness is defined not as the mere progression from one good to another but as the joy/mental pleasure derived from the awareness of one's unhindered advance. The traditional claim that Hobbes is an ethical subjectivist is examined in connection with Hobbes's view of the subjectivity of happiness and the rejection of the summum bonum. Lastly, Hobbes's distinction between worldly and everlasting happiness is discussed.

Summum Bonum

2020 ◽  
pp. 87-87
Keyword(s):  
Summum Bonum

The Summum Bonum in Aristotle’s Ethics

2015 ◽  
pp. 83-111 ◽  
Author(s):  
Christopher Shields
Keyword(s):  
Summum Bonum ◽  
Aristotle's Ethics

Spinoza's Summum Bonum

2009 ◽  
pp. 194-208
Author(s):  
Michael LeBuffe
Keyword(s):  
Summum Bonum

God, Indian conceptions of

2018 ◽  
Author(s):  
Sibajiban Bhattacharyya
Keyword(s):  
Indian Philosophy ◽  
Human Life ◽  
Ultimate Reality ◽  
Arts And Crafts ◽  
The Sun ◽  
Advaita Vedanta ◽  
The Arts ◽  
Summum Bonum ◽  
The World ◽  
The Way

In the Ṛg Veda, the oldest text in India, many gods and goddesses are mentioned by name; most of them appear to be deifications of natural powers, such as fire, water, rivers, wind, the sun, dusk and dawn. The Mīmāṃsā school started by Jaimini (c.ad 50) adopts a nominalistic interpretation of the Vedas. There are words like ‘Indra’, ‘Varuṇa’, and so on, which are names of gods, but there is no god over and above the names. God is the sacred word (mantra) which has the potency to produce magical results. The Yoga system of Patañjali (c.ad 300) postulates God as a soul different from individual souls in that God does not have any blemishes and is eternally free. The ultimate aim of life is not to realize God, but to realize the nature of one’s own soul. God-realization may help some individuals to attain self-realization, but it is not compulsory to believe in God to attain the summum bonum of human life. Śaṅkara (c.ad 780), who propounded the Advaita Vedānta school of Indian philosophy, agrees that God-realization is not the ultimate aim of human life. Plurality, and therefore this world, are mere appearances, and God, as the creator of the world, is himself relative to the concept of the world. Rāmānuja (traditionally 1016–1137), the propounder of the Viśiṣṭādvaita school, holds God to be ultimate reality, and God-realization to be the ultimate goal of human life. The way to realize God is through total self-surrender to God. Nyāya theory also postulates one God who is an infinite soul, a Person with omniscience and omnipresence as his attributes. God is the creator of language, the author of the sacred Vedas, and the first teacher of all the arts and crafts.

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