Suchergebnisse

El articulo examina la crisis del paradigma político medieval, desencadenada en dos diferentes momentos. El primero, ejemplificado por la critica interna de Guillermo de Ockham: una revisión de Ia teología política cristiana en el siglo XIV que intentaba recuperar un fundamento secular para la doctrina teológica. El segundo, ilustrado por Martin Lutero y el movimiento de la Reforma dos siglos después, que se oponía a Ia legitimidad misma de una política cristiana y no admitía conciliación alguna entre Ia teología canónica y Ia politíca secular. ; The paper deals with the crisis of the medieval political paradigm as broken up in two different moments. The first, exemplified by the inner critique of William of Ockham, namely a theological revision of the Christian political theology in the fourteenth century, attempting to recover a secular basis for the theological doctrine. The second, advanced by Martin Luther and the Reformation movement two centuries later, that opposed the very legitimacy of a Christian politics and justified no conciliation at all between the canonical theology and secular politics

Los acontecimientos de que se mencionan tienen en común tres cosas, la naturaleza geo-lingüística, la relativa a la temática y la referente a su significación. Con la naturaleza geo-lingüística se refiere al hecho de que estos congresos nacen en el ámbito lusófono, aunque con vocación ibérica e iberoamericana y relevancia internacional en los tres casos. El segundo aspecto tiene que ver con la naturaleza histórica del estudio, así como con su significación en la construcción del pensamiento moderno, especialmente filosófico, pero de gran trascendencia en el teológico y con proyección en los ámbitos científico, social y político. En este sentido los tres congresos o coloquios han sabido conjugar el estudio propiamente medieval con la profundización, desde este apasionante y crítico periodo del pensamiento, en la construcción del pensamiento moderno occidental. ; The events mentioned have three things in common, nature Geo-linguistics, on the subject and also in relation to its significance. The Geo-linguistic nature refers to the fact that these conferences are born in the Lusophone area, although they have Iberian, Latin American and international vocation. The second aspect refers to the historic nature of the study and its significance in building, especially modern philosophical thought, but of great importance in theological and projection in the scientific, social and political spheres. In this sense the three conferences or symposia have combined the actual medieval deepening study of this exciting and critical period of thought, in the construction of modern Western thought. ; notPeerReviewed

The volume is a comprehensive evaluation of epistemic, practical, veridical issues from the perspective of every kind of failure, disruption, or confusion that comes under the general rubric of "error." The analysis is not limited to the element of negativity, but rather, an inquiry about the extent that error can be transformed into a starting point or precondition for successful epistemic practices.

"The relationship between Jews and Christians and between Judaism and Christianity during the 13th and 14th century is a matter of concrete and contingent historical circumstances; and its ideological elements are inherent in pre-modern Catholicism and pre-modern Rabbinical Judaism. Indeed, both St. Paul and the Rabbis are typical revolutionary figures of late antiquity who present themselves as the authentic interpreters of old sacred writings. Throughout the ages, the interpretation of the Sacra pagina remained at the very center of Chris-tian and Jewish theology involving hidden or manifest polemics against the rival interpretation.
Still, this fundamental and fixed element did not prevent dramatic changes in the concrete historical manifestations of Judaism and Christianity. Nowhere else, the parallel developments in both religions were as spectacular, often even traumatic, as in Italy, France, Spain, and Germany, where Jewish communities had existed since late antiquity; and where Jews and Christians had developed stable forms of coexistence. These were severely shaken by the dramatic events that marked the ascendancy of European hegemony beginning with the first crusade at the end of the 11thcentury.
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In order to decolonize the history of philosophy against the fabrication of translatio studiorum as the unilinear path connecting Greek thought and sciences to medieval European Christianity, we need to pluralize that history. And to manifest in our textbooks that translatio studiorum is not just Jerusalem-AthensRome-Paris or London or Heidelberg … but, as well: Athens-Nishapur-BagdadCordoba-Fez-Timbuktu …. To decolonize the history of philosophy is also to take into account the plurality of languages, in order to consider the perspectives introduced by tongues other than European, and thus undo the "ontological nationalism" upon which rests the assumption that philosophical exercise is intrinsically tied to certain (European) languages.

El recorrido de algunos momentos de la biografía de Gerberto de Aurillac nos muestra claramente al hombre que supo hermanar el pensamiento y la acción; el bien vivir con el bien decir; el trivium con el quadrivium; la enseñanza y La política; lo divino y lo humano. Estudiante de gramática en el monasterio de Aurillac y de matemáticas en La Marca Hispánica con el obispo Altón, como maestro, tenemos que asociarlo también a los emperadores Otón II y, sobre todo a Otón III. En el filósofo de la disputa con Otrico tenemos que ver también al teólogo del De corpore et Sanguine Domini. ; Going through Gerbert's of Aurillac biography we discover fairly the man who joined the mind and the action; the good life and the good say; the tiivium and the qudrivium; the teaching and the politic; the divine and the human. Gramatic's scholar in Aurillac and Mathemathic's in the Hispanic Mark with the bishop Atton as his teacher, we have to associate alsso to Otto II, and especially to Otto III his tutors and friend. In the philosophic of the controversy with Otricus we have to see also the theologian of the De Corpore te Sanguine Domini

El objetivo principal de este estudio es el análisis de la posición crítica de P.I. Olivi respecto al aristotelismo de su época y cómo el esbozo de una nueva alternativa filosófica empieza a mostrarse tanto en la obra del narbonés como en una fuerte corriente epistemológica del franciscanismo medieval. El presente trabajo abarca no solamente el desarrollo del pensamiento antiaristotèlico dentro de la teoría del conocimiento, sino también el debate dentro de ese "mundo" vibrante y contrastado donde convivían los momentos de máximo apogeo en el uso el dinero, la falta de una adecuada adaptación ético-moral y legislativa, con el cénit del movimiento espiritual pauperístico y la imposición del aristotelismo. La opción del franciscano de no mantenerse neutral ni indiferente frente a estos eventos le condujo, necesariamente, al conflicto, a la polémica y a las acusaciones. Pedro-Juan Olivi no sólo analizó, sino que practicó ese análisis como la vivencia y exigencia social que le imponía "su franciscanismo". Su actitud crítica frente a los excesos de la Orden franciscana y su aspiración a un proyecto social totalizador, lo convirtió en una persona influyente y de prestigio y, al mismo tiempo, en punto de referencia tanto para sus aliados como para sus "enemigos". La biografía oliviana, llena de sobresaltos, censuras y condenas, es una de las muchas manifestaciones de intransigencia de los núcleos adyacentes al poder cuando se les evidencia su fragilidad, en tanto que manifiestan una clara contradicción entre lo que son y representan y lo que son y deberían representar. ; The main objective of this study is to analyze the critical position of P.I.Olivi in reference to the Aristotelism thinking of his era, and how a new philosophic alternative begins to appear both in the author's work and the epistemological movement of the medieval Franciscanism. The current work focuses not only on the development of antiaristotelic thought in the context of the knowledge theory; but also in the discussion of the dynamic and contrasted world where together coexisted the height of the use of the monetary system, the lack of a proper ethical/moral and legislative adaptation, the peak of the pauperistic spiritual movement, and the imposition of aristotelism. The Franciscan authors rejection of a neutral position in these events drove him, as a consequence, to conflict, controversy and accusations. Pedro-Juan Olivi not only analyzed, but also practiced that analysis as a living and the social request that was imposed by his Franciscalism. His critical thinking regarding the excesses of the Franciscan Order and his wish for an all-embracing social project made him a very influential and highly regarded person. At the same time he was an intellectual authority for both his allies and his rivals. Olivi's biography, filled with unrest, censure and condemnations, is one of the many manifestations of intransigence of the circle of power when its fragility is made clear, as they clearly show a contradiction between what they are and they represent, and what they should be representing.

This note presents some general commentaries about the thought of the authors (Marsilius of Padua, Thomas Aquinas, William of Ockham and Dante Alighieri), about the critical editions of the texts, and, finally, some considerations on the translations themselves. ; En esta nota se presentan comentarios generales respecto a los autores traducidos (Marsilio de Padua, Tomás de Aquino, Guillermo de Ockham, Dante Alighieri), sobre las ediciones críticas de los textos y, finalmente, ciertas apreciaciones respecto a las traducciones mismas.