Neste tempo

Lady

No, prima a lei tocca!

Samuel Fleischacker. What is Enlightenment? Routledge (2013)

The debate between [the views of Rawls and Habermas] continues to this day, with their followers elaborating their respective positions in great detail. What interests me about the debate is not so much who is right as the fact that two of the most important contemporary schools of political philosophy are competing with one another to show how modest their claims are. In the middle of the twentieth century, philosophical competition went in the opposite direction; the Young Hegelians fought over who could draw the most extreme demands from the nature of reason. There remain, of course, contemporary philosophers who resemble the Young Hegelians more than they do either Rawls of Habermas, and insist that just one conception of the universe and how to live in it follows from reason properly pursued. [...] But on the whole there seems clearly to have been a great cultural shift, in what philosophers aim to do, over the past century and a half.

systema systematum

Samuel Fleischacker. What is Enlightenment? Routledge (2013)

[...] It is essential to the Hegelian dialectic to dissolve anything apparently outside thought into a manifestation of thought once we reflect n how we achieve consciousness of it. Turning matter into an externalization of reason was indeed the prime test case for Hegelian dialectic, and although Feuerbach's insistence that Hegel failed to "overcome the contradiction of thought and being" will resonate with any reader who has felt puzzled or irritated by the Hegelian dialectic, it is hard to see how Feuerbach can succeed in establishing this point within the Hegelian system, without simply refusing to allow the dialectic to play itself out. And indeed Feuerbach's repetitiveness and bald proclamation that, for instance, Hegel misuses the indexical "this" in the sense-certainty chapter of the Phenomenology suggests that he really has no argument that will convince a reader not already disposed to reject the Hegelian system. It is not clear that one can reverse Hegelianism with Hegel's own tools.

Optativo Passado (Henry Purcell)

Do seu poema de nome 'Henry Purcell', em honra do epónimo, Gerard Manley Hopkins comenta:

‘“Have fair fallen.” Have is the sing. imperative (or optative if you like) of the past, a thing possible and actual both in logic and grammar, but naturally a rare one. As in the 2nd pers. we say “Have done” or in making appointments “Have had your dinner beforehand”, so one can say in the 3rd pers. not only “Fair fall” of what is present or future but also “Have fair fallen” of what is past. The same thought (which plays a great part in my own mind and action) is more clearly expressed in the last stanza but one of the Eurydice, where you remarked it." 1883.

A estrofe a que ele se refere é a seguinte:

And the prayer thou hearst me making
Have, at the awful overtaking,
    Heard; have heard and granted
Grace that day grace was wanted.

The Loss of the Eurydice

Religião ∧ Atheísmo ∧ Fé

Paul Ricœur. Religion, Atheism, and Faith in The Religions Significance of Atheism (com Alasdair MacIntyre), Columbia University Press (1969).

The subtitle I have chosen — "Religion, Atheism, and Faith" —expresses my intention fairly well. I have placed "atheism" in an intermediary position; for I wish to consider it as both a break and a link between religion of faith. I am aware of the difficulties of this viewpoint. We must not take for granted the distinction between religion and faith for granted. Nor should we use atheism as an indiscreet form of apologetics to save faith from the disaster of religion, an artful deception designed to regain from one hand what the other hand has been forced to yield.

Christus Heideggerianus

Alasdair MacIntyre. The Fate of Theism (The Debate about God: Victorian Relevance and Contemporary Irrelevance). in The Religions Significance of Atheism (com Paul Ricœur), Columbia University Press (1969).

Bultmann's revision of the Christian doctrine of salvation consists of identifying the Christian choice between redemption and damnation with the Heideggerian choice between authentic and inauthentic existence. Kamlah, Bultmann's student, has in turn argued that, if Bultmann's identification is correct, then Jesus Christ is important only because he happened to anticipate Heidegger in uttering a true doctrine, the truth of which, and our ground for believing in the truth of which, is quite independent of the truth of Christian orthodoxy.

I Am The Very Model of a Biblical Philologist

secundum ordinem angelorum

Moshe Barasch. Icon: Studies in the History of an Idea. New York University Press (1992)

Why, one cannot help asking, is John of Damascus so interested in angels or in souls? He is here trying once again to justify the icon. What is the significance of these spiritual beings in his doctrine of sacred images? It is not difficult to find the answer. The "spiritual creature" — whether angel, demon, or soul — offers "empirical" proof, as it were, that the image can reach further than the tangible, material reality. In the very existence of the "spiritual being" the apparently absolute connection between the tangible and the visible, the heavily material and the visually perceptible, is denied; the human eye can perceive what dwells beyond the limits of matter. The very existence of the angel, the demon, and the soul constitutes a sanction of the spiritual image.

Crucificação no regaço do Pai. (Cristo Crucificado, Seraph, Alma de Cristo)

— Tu es sacerdos in æternum.

Ícono russo. Inícios do séc. XVII. @ Moscovo, Museu de Ícones de Recklinghausen

objectivum transcendens

Moshe Barasch. Icon: Studies in the History of an Idea. New York University Press (1992)

[John of Damascus] wishes to show that the bodily and the visible are not inseparably linked to each other; they can, and should, be separated. In fact, in the domain of the transcendent there are beings that are altogether immaterial and yet visible. These bodiless beings can be visually experienced, without our having to ascribe to them a material nature. If they can be seen, it follows, they can also be represented in a painted image. 

In John's thought, it should be kept in mind, the transcendent world, the domain of the bodiless and the invisible, is neither vague nor ill defined; it has not the general psychological quality of blurred outlines that, since Romanticism, this notion so frequently carries. On the contrary, the transcendent world is characterized by a clearly outlined order that we can retrace. Speaking in human terms we could say that the nature of the transcendent world is, in a sense, "objective."