Cealaltă jumătate deci, cea a vieții interioare, era sau trebuia dedicată divinității, Dumnezeu unic, creator a toate și protector (Mântuitor) al creației sale. Consecutiv, În noua lume, mai ales ...după Încheierea persecuțiilor (adică după considerarea creștinismului ca religie mai Întâi acceptată, apoi oficială), cei care s-au simțit atrași de și au practicat reflecția filosofică au fost, din ce În ce mai mult, cei din clasa sacerdotală - clerici de diverse grade ale unei ierarhii constituite În timp: călugări sau abați, diaconi, preoți, episcopi și chiar papi. Chiar dacă nu sunt singurele, aceste caracteristici mi se par fundamentale pentru prezentarea cadrului În care s-a desfășurat gândirea filosofică În Evul Mediu latin: raportarea constantă la un alt nivel ontologic, spiritual și etern, În efortul de Înțelegere și interpretare a lumii, demers realizat de persoane care aparțineau (aproape) exclusiv categoriei sociale consacrate divinului și care vedeau În textele fondatoare (infailibile, dat fiind caracterul lor inspirat) ale creștinismului autoritatea supremă la care trebuiau să se raporteze. Iar ca istorii ale filosofiei latine medievale se pot cita lucrări deosebit de consistente prin bogăția informațiilor și deosebit de valoroase prin perspectivele de abordare: ele oferă acea privire de ansamblu de care ai Întotdeauna nevoie pentru a circumscrie și Înțelege aspecte mai punctuale. O privire sintetică, de ansamblu, care vrea să surprindă parcursul, În ceea ce are el mai specific, prin descrierea răspântiilor: autori, teze, interpretări ale autorilor și ale tezelor care au generat, succesiv, modificări mai mult sau mai puțin substanțiale În investigația În special filosofică, dar nu numai. La finalul anului trecut a apărut la Presa Universitară Clujeană traducerea acestui volum, prin efortul Elenei Cojocariu, absolventă de Litere care nu se află la prima experiență de traducere din opera lui Édouard Jeauneau, și al lui Florin CrÎșmăreanu, specializat În filosofie medievală, autor de studii și ediții care au ca obiect diverse aspecte ale gândirii medievale de expresie latină (printre altele, Florin CrÎșmăreanu a corespondat cu Édouard Jeauneau, preocupările lor intersectându-se În diverse puncte).
...it is difficult to predict a chronological timeframe for such a colossal enterprise, even in a culture that (still) justly appreciates classic studies accordingly. The introductory study - ...substantial and focused on explaining the primary lines of Augustine's thought in this treatise - is a reading key for his entire work: the information concerning dating and the context of the writing is associated with opinions related to the purpose of the treatise or its relations with previous dogmatic works within Greek or Latin Patristic studies. The introductory study also outlines the approach strategy adopted by Augustine; to divide his work between the presentation of intra-Trinity relations and the comparison of the Trinity with the faculties of the human soul; it draws attention to a recurring reference in Augustine's meditations (Gen. I:27: ...ad imaginem Dei creavit illum...) The study also features how the way Augustine understands the role of reason and faith in the knowledge of the transcendental is accompanied by commentaries upon difficult concepts/syntagms (e.g., acies mentis), despite their success among later thinkers.
Written in Gaul in late 7th century by an unknown author, Visio Baronti presents the journey to the afterlife of a monk's soul from the perspective of what happens with the soul right after exiting ...the body. A founding text of the medieval literary (sub)genre visiones animarum, the work has been analysed not only from this perspective, but also as a narrative meant to sort out - from the standpoint of Christian doctrine - the "geography" of the afterlife and the theological beliefs of the period. My intention is to analyse the way in which the author of the text represents particular judgment - which, according to Christian teachings, occurs right after the separation of the soul from the body - and to identify a series of connections between this narrative and its possible sources pertaining to Latin or Greek patristic writings.
Written in Gaul in late 7th century by an unknown author, Visio Baronti presents the journey to the afterlife of a monk’s soul from the perspective of what happens with the soul right after exiting ...the body. A founding text of the medieval literary (sub)genre visiones animarum, the work has been analysed not only from this perspective, but also as a narrative meant to sort out – from the standpoint of Christian doctrine – the “geography” of the afterlife and the theological beliefs of the period. My intention is to analyse the way in which the author of the text represents particular judgment – which, according to Christian teachings, occurs right after the separation of the soul from the body – and to identify a series of connections between this narrative and its possible sources pertaining to Latin or Greek patristic writings.
In the letter through which Dungal demonstrates to Charlemagne the mathematical rationality of the two eclipses of sun of 810 there is no reference to the allegorical model of the universe promoted ...in patristics from Clement of Alexandria to Cosmas Indicopleustes. Inspired by In Somnium Scipionis, where Macrobius synthesises the astronomic knowledge of the Greco-Roman world, it shows that during the Carolingian period the pre-Christian cosmological model, which proves that we are in mid first European Renaissance. The originality of the letter consists in the simple answer of actuality that Dungal suggests to the emperor: the predictable periodicity of the astronomic events proves that their association with tragic moments of the personal life is related to superstition, namely to pseudo-science. In the following lines, I propose an analysis of the text of this letter from the perspective of the sources, of structure and of pre-Christian cosmology elements.
In the letter through which Dungal demonstrates to Charlemagne the mathematical rationality of the two eclipses of sun of 810 there is no reference to the allegorical model of the universe promoted ...in patristics from Clement of Alexandria to Cosmas Indicopleustes. Inspired by In Somnium Scipionis, where Macrobius synthesises the astronomic knowledge of the Greco-Roman world, it shows that during the Carolingian period the pre-Christian cosmological model, which proves that we are in mid first European Renaissance. The originality of the letter consists in the simple answer of actuality that Dungal suggests to the emperor: the predictable periodicity of the astronomic events proves that their association with tragic moments of the personal life is related to superstition, namely to pseudo-science. In the following lines, I propose an analysis of the text of this letter from the perspective of the sources, of structure and of pre-Christian cosmology elements.
...the finite character of the Universe, at least in this excerpt, is related to the centrality and immovability of the Earth. ...in an infinite space, the idea of a centre is illogical, just like ...the idea of ascribing a certain shape to this space. 2.The theory of spheres The school of Miletus and the Elatic school had focused on the idea of the constitutive elements of the universe: earth, water, air, fire, aether. The others were meant to describe the particularities (accelerations, decelerations, precession, retrocession) of the motion specific to each "planet". ...all the divine bodies revolve around the Earth, situated in the centre of the universe, independently from one another and from the sphere of fixed stars. According to Aristotle, the most ample and rapid sphere - the sphere of fixed stars - is directly influenced by the higher divine cause and it has a circular and uniform motion: the sky is moved evenly (De caelo, II, 6), in a circular pattern (a noble movement, without contrary, specific to the aether - De caelo, II, 4-5) from the right (local determination more noble than the left) to the left (noble direction - De caelo, II, 5). ...the visible pole is actually "the lower side" of the sky, and the visible pole is the "upper side" of it (De caelo, II, 2).
The field of communication studies is an extremely various one, this diversity being generated by each and every science which deals in a specific manner with the object of communication or of ...language in itself. However, there are great efforts nowadays to build or to identify a coherent and unitary theory (or even a paradigm) in order to guide, in a transdisciplinary way, the sciences of such a vast domain. One of the relevant proposals in this regard, coming from Ioan S. Cârâc, is that of considering semiotics as a transdisciplinary method, or of taking as a paradigm Eugenio Coseriu’s integral linguistics.
The field of communication studies is an extremely various one, this diversity being generated by each and every science which deals in a specific manner with the object of communication or language ...in itself. However, there are great efforts nowadays to build or to identify a coherent and unitary theory or even a paradigm in order to guide, in a transdisciplinary way, the sciences of such a vast domain. One of the relevant proposals in this regard, coming from Ioan S. Cârâc, is that of considering semiotics as a transdisciplinary method or of taking as a paradigm Eugenio Coseriu’s integral linguistics.
Navigatio Sancti Brendani Abbatis - a work whose manuscripts date to the 10th century - describes the voyage undertaken by Saint Brendan of Clonfert (cca 484-577) to find the so-called "Promised Land ...of the Saints". Thus, the anonymous author of this writing reiterates a commonplace of classical literature, which he revisits from a Christian pastoral perspective: the mythical place of ancient Greek and Latin literature is now depicted as Terra Repromissionis Sanctorum, thus a place destined to those who follow Christian teachings and the lifestyle promoted by them. The entire imaginary of this Navigatio... is constructed starting from both classical and Christian sources, within an osmosis of symbols, literary motifs, and philosophical topics through which the author aims to turn his work into a writing meant to be read by both Christians and those not affiliated to the Church. In my study, I propose an analysis of some of the characters (individual or collective) within Navigatio... My hypothesis is that, similarly to other aspects of the work, it does not exhaust its meaning from the narrative perspective, because characters can be interpreted from the perspective of the fundamental themes of the Christian doctrines. obviously, the interpretation I propose does not exclude others, while sometimes this view seems to be confirmed by corresponding excerpts of Vita prima... or Vita secunda..., both of them successive re-elaborations (thus reinterpretations) of Navigatio...
