ENCONTRO ENTRE HOMEM E DEUS NA ÉTICA DE BARUCH ESPINOSA

O presente estudo aborda a situação de convergência do humano com o divino por meio da razão, no pensamento de Baruch Espinosa. Tem como objetivo maior compreender a possibilidade do homem experienciar da eternidade de Deus através de ideias adequadas. Antes de tudo, é fundamental compreender a ideia de Deus para Espinosa, como substância única e equivalente à natureza. Em seguida, é preciso entender os gêneros do conhecimento humano descritos por Espinosa, com destaque à razão e às ideias adequadas, que são também conceitos imprescindíveis para compreensão da ética proposta pelo autor. Então, é possível visualizar a conexão que se faz entre a substância e o homem, quando este experimenta da eternidade de Deus por meio do conhecimento adequado. A metodologia constitui-se basicamente de pesquisa bibliográfica. O ser humano, como manifestação concomitante de dois atributos da substância, é um modo finito que participa da infinitude divina. Ocorre que, além disso, a obra de Baruch Espinosa revela a possibilidade de o homem provar da eternidade, com seu corpo e mente, sempre que atinge os ditos conhecimentos adequados e obtém uma compreensão sob a perspectiva da eternidade – o que é originalmente designado pelo termo sub specie aeternitatis.

Mysticism and Early Analytic Philosophy

Early analytic philosophy is known for its logical rigor that seems to leave no place for non-rational sources of knowledge such as mystical experiences. The following paper shows on the example of Bertrand Russell and Ludwig Wittgenstein that despite of this early analytic philosophy was interested in mysticism and it also shows the roots of this interest. For Russell an application of logical methods to solving philosophical puzzled was an expression of a more fundamental striving – to know the world as it is, sub specie aeternitatis – which is mystical in nature. In turn early Wittgenstein’s philosophy sets the limits of meaningful propositions and provides the distinction between what can be said and what can only be shown and what manifests itself in the world. The latter belongs to the realm of the mystical.

Beckett and the Sub Specie Aeternitatis Vision

This essay will consider the idea of the creation of the feeling of the ‘eternal’ in Samuel Beckett through a strange identification of temporalities that involve the immediate sensation of direct perception in the present, and idealised feelings from the past. It begins by unpacking Beckett’s comment in a letter to Thomas McGreevy of 5 March 1936 that affirms the importance of the ‘sub specie aeternitatis [from the perspective of eternity] vision’ (2009b, 318–321; Knowlson, 219). It considers Spinoza’s definitions of the ‘eternal’ and draws upon Beckett’s early essay Proust in developing readings of Beckett’s late prose works Ceiling (1981) and Stirrings Still (1989). It does this not to attempt to demonstrate Beckett’s debt to Spinoza, which remains open to question, but rather to underline how Beckett’s works, in dialogue with those of Spinoza, allow us to glimpse what is at stake in a particular idea of the eternal.

Sub specie aeternitatis: Сборник научных статей к 60-летию Вадима Борисовича Крысько

В сборник, посвященный 60-летию д. ф. н. проф. Вадима Борисовича Крысько, входят статьи, посвященные палеографии, орфографии, фонетике, грамматике, лексике и этимологии, источниковедению и текстологии. Предназначен для филологов, историков, палеославистов.

La inscripción latina del túmulo de Luís da Silveira: una auto-imagen sub specie aeternitatis

Estas páginas estudian el sentido y contexto de la inscripción en letra humanística del sepul-cro de Luís da Silveira (1483-1534), en la capilla familiar de la Iglesia Matriz de Góis (Coimbra), inscripción presente en un libro esculpido abierto frente a la efigie del difunto en posición orante de rodillas y que aquí se edita. Se observa la relación, iconográfica y gráfica, del libro-escultura con los Libros de Horas, aun cuando esta inscripción se presenta con grafía a la antica. Por otro lado, se señalan ciertas afinidades con los sepulcros renacentistas italianos y peninsulares, en particular el sepulcro del llamado Doncel de Sigüenza. Además, se explica en qué medida la grafía a la antica responde a la educación humanística de Silveira en la corte de D. Manuel, y cómo la localización en Góis se ajusta al alejamiento de la corte al final de su vida.

Spinoza: A Baconian in the TTP, but Not in the Ethics?

This paper resolves some puzzles regarding Spinoza’s appropriations and rejections of various aspects of Bacon’s methodology, and uses these solutions to resolve some long-standing puzzles concerning Spinoza’s modus operandi in the TTP. We argue first that, appearances to contrary, Spinoza takes a consistent line in his assessment of Bacon’s epistemic approach. We argue that Spinoza follows Bacon in grounding his overall epistemic method in a “historiola mentis” (a brief account or history of the mind), and that differences between Spinoza’s and Bacon’s respective historiola mentis can explain Spinoza’s embrace of this inductive method for his interpretation of Scripture in the TTP, as well as his general abandonment of Bacon’s inductive method in the metaphysical investigation of the Ethics. In short, we argue that the “historiola mentis” constructed by Bacon depicts the intellect as an error-prone faculty that needs be continuously restrained by observation and experimentation—a depiction which motivates Bacon’s reformed inductive empiricism. Spinoza accepts this depiction in regard to a subset of the mind’s ideas—the ideas of the imagination, and hence sees the inductive method as suitable for interpreting Scripture. But contra Bacon, Spinoza’s “historiola mentis” also shows that the human mind includes a subset of ideas that yield true, certain knowledge of things “infinite” and sub specie aeternitatis. Spinoza finds these “intellectual” ideas to be quite useful for systematic metaphysics, but of limited use for interpreting historical texts like Scripture.

Listy, których nie było. Teologiczna interpretacja czasu epidemii w listach pasterskich biskupów polskich

Dokumenty Kościoła posoborowego jednoznacznie stwierdzają, że głoszenie słowa Bożego wysuwa się na czoło pasterskich zadań biskupów. Oprócz głoszenia prawd wiary istotnym obowiązkiem pozostaje interpretacja rzeczywistości doczesnej w świetle Ewangelii. Obok homilii podstawową formą przepowiadania jest list pasterski, o którym dokumenty poświęcone posłudze biskupów mówią, że powinny być wydawane w sytuacjach szczególnych okoliczności, w jakich znajduje się Kościół. Jak się wydaje, taką okolicznością jest epidemia koronawirusa powodująca chorobę określaną jako COVID-19. Kwerenda przeprowadzona na oficjalnych stronach internetowych diecezji pokazała, że w okresie od marca do końca czerwca 2020 r. na 41 biskupów diecezjalnych obrządku łacińskiego w Polsce tylko 12 wydało listy poświęcone całkowicie lub częściowo kwestiom związanym z epidemią. Tylko w trzech listach pojawiły się próby teologicznych interpretacji za pośrednictwem biblijnych modeli. Także jedynie trzech biskupów odniosło się do kwestii epidemii jako zła nadprzyrodzonego. W pozostałych listach dominował aspekt pedagogiczny. Autorzy listów pisali o epidemii jako czasie próby, okazji do nawrócenia i pokuty. Biskupi nie wykorzystali szansy na pogłębioną refleksję na temat epidemii sub specie aeternitatis.

Sub Specie Aeternitatis

A formalização de noções pré-teóricas não é uma ciência, mas uma arte. Isso se evidencia quando temos de decidir o que é indispensável e o que é prescindível na passagem do intuitivo para o formal. Exemplifico esse tipo de dificuldade com a formalização de uma noção intuitiva de coleção finita de objetos. A observância de maior fidelidade à noção pré-teórica, mesmo que desnecessária da perspectiva formal, resultou em duas novas definições de conjunto finito.

Temporality and History in Spinoza

Spinoza’s philosophy is often characterized as a philosophy sub specie aeternitatis where time and temporality are notions without an expressive role. Consequently, understanding human history by means of the Ethics — using geometric demonstrations supported by metaphysical terms — and without the aid of the notion of time, can be considered as leading to an unsolvable problem. In this chapter, I draw upon Spinoza’s refusal of finalism to propose a renewed investigation about Spinozism and the issue of temporality, asking the question: could the absence of time in Spinoza’s work and his writings on efficient and immanent causality allow us to rethink a theory of history?