Logos

Despite John's distinctive and theological character, however, it still renders an independent memory of Jesus of Nazareth deserving full consideration in any effectively critical quest for the historical Jesus. The question is how do to so adequately, given the unique origin and development of the Johannine tradition. If John represents a self-standing Jesus tradition with its own points to make, however, differences with Mark and the Synoptics might contribute to a sense of history rather than diminishing it.

singular de las relaciones entre sujeto y objeto: «El artista no fuerza al objeto, como se creía desde la cultura del genio, sino que el objeto exige cada vez más actividad al sujeto. […] Arte y pensamiento ganan en la filosofía de Adorno la esfera del comportamiento consciente con los objetos. Sólo con ellos se evita la tentación autorregulativa del pensamiento que convierte sus reglas en normas a priori, sin posibilidad de confrontación histórica y material» (174). Con esta cita, así como con los anteriores comentarios que hemos realizado en torno a ciertos puntos de anclaje de la obra de Adorno, hemos pretendido aclarar la inconsistencia de la lectura de Sloterdijk, que hemos elegido como interlocutor en este texto por suponer no otra cosa que la antítesis (si bien sólo fuera en intenciones) de Melancolía y verdad. Es cierto que nada puede reprocharse a las críticas de los autores, sean éstos más o menos cercanos a nuestros intereses o gustos particulares. E incluso, dado que en Adorno hay crítica pero no programa, podría comprenderse, más allá de vicisitudes históricas, la falta de continuidad de su proyecto en el Institut. Sloterdijk afirma que hoy hemos de «bregar con estructuras caóticas y disparatadas, con redes y espumas, con turbulencias y derivas indeterminadas 10 », diagnóstico con el no podemos sino estar de acuerdo. Pero para intentar interpretarlo quizá sea preciso, tal como Adorno sentenciaba en el parágrafo final de Minima Moralia, fijar «perspectivas en las que el mundo aparezca trastocado, enajenado, mostrando sus grietas y desgarros», en orden a continuar…haciendo posible la filosofía. Una petición, por cierto, no muy alejada de aquel Kant que en sus Prolegomena, pedía a Hume que no dejara que sus dudas llevaran su barco a la playa del escepticismo (donde sólo podría pudrirse).

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin, Lektorin und Katechetin frage ich nach einer möglichen Erziehung zur Fähig-keit, hinter einer Schwelle zu leben, eine Schwelle zu überschreiten, einer mög-lichen Erziehung zur Hoffnung, zur Freiheit und Wahrheit. Nur flüchtig wird die ,Schwellenhaftigkeit" von einigen Gesichtspunkten erwähnt-es geht um einen Versuch, die Schwelle in unserer Sprachkultur zu erörtern. Das Thema sollte aus der Perspektive (alt)griechischer, biblischer, christlicher und philosophischer Kul-tur vertieft werden. Der Zweck ist, das Denken und Reflexion des Phänomens zu fördern, das jeden betrifft, und dadurch die Dynamik der Existenz möglichst zu unterstützen. Jeder Mensch wohnte irgendwo, überschritt die Schwellen, pilgerte durch die (natürliche oder kulturelle) Landschaft, in der es (natürliche oder kulturelle) Schwellen, Scheiden, Raine gibt. Die Schwellenhaftigkeit gehört zum menschli-chen Aufhalten in der Welt. Ohne Schwellen im Sinne von Grenzen, Scheiden, Rai-ne wären wir nicht-es gäbe für uns (wie wir jetzt sind) nichts, was ist, denn was es auch gibt, ist für uns begrenzt, hat seine Schwelle. Bereits im alten Griechenland führte dieses Bewusstwerden zur zweierlei ge-gensätzlichen Mündung in der philosophischen Reflexion bei der Suche nach An-fang.

Sverigedemokraterna bildades1988 av tidigare aktiva inom nazistiska och fascistiska rörelser. Idag är partiet Sveriges tredje största. Partiets bakgrund, växande stöd och senaste framgångar i valet 2014 parallellt med uppmärksammande skandaler väckte nyfikenhet: Hur kommunicerar ett parti med så tydlig historia och en del ofördelaktiga avslöjanden för att bli accepterat? Avgränsning av kommunikationen gjordes till de tre valfilmerna som gjorts inför riksdagsvalen 2010 och 2014. Analysen redogör för hur olika element, retoriska och semiotiska, samverkar för att konstruera ett budskap, både implicit och explicit, för att övertyga. Vidare diskuteras likheter och skillnader i materialet från 2010 och 2014 och vem målgruppen kan tänkas vara, för att se åt vilket håll utvecklingen gått.

Revival of roller derby in the early 2000s garnered significant interest in the sport, and an extensive network of leagues began to form. By 2018, approximately 1,500 leagues were operating in North America, each with a unique logo. In this study, we focus on the league logos as a potent form of embodied fashion representation. Using content analysis, we examined all of the logos for U.S. Women's Flat Track Derby Association-member leagues and have interpreted our findings through a critical cultural analysis. Revival of roller derby in the aughts has repositioned the sport as inclusive of diverse bodies; however, the logos tell a different story. League logos perpetuate hyperfeminized, thin-centric, white bodies-that is, the norms that derby athletes are performatively challenging through participation in the sport.

1. Justification of the universe (rationality and the value of the universe). 2. Nihilistic variant of "redemption" (Mainländer, Nietzsche, Heidegger, Camus, Sartre). 3. Gnostic-idealistic variant of "redemption" (Hegel, Martinetti). 4. Gnostic-syncretic variant of "redemption" in the New Age. 5. Philosophical aspirations and theology of cosmic redemption.

Roma İmparatorluğu hakimiyeti sırasında İskenderiye’de yaşayan Philo (yak. M.Ö. 25-M.S. 50), Büyük Herodes, İsa ve Paulus gibi tarihi kişilerle çağdaştır. Kendisinin zengin bir aileye mensup olduğu ve iyi bir eğitim aldığı bilinmekle birlikte, mitzvot hükümlerini yerine getiren dindar bir Yahudi olduğu kabul görmektedir. Sadece Helence bilmesi dolayısıyla kutsal metin yorumlarında Septuaginta’yı kullanan Philo, Eski Ahit ile Helen felsefesini uzlaştırmaya ve onların aynı öze sahip olduklarını göstermeye çalışmıştır. Zira kendisine göre Musa ilk filozoftur ve başta Platon olmak üzere Helen filozofları, felsefeyi ve hikmeti Musa’dan öğrenmişlerdir. Ana önermesi bu hipotez üzerine oturan Philo, Helenistik Yahudilik adıyla anılan oluşumun da en önemli temsilcisi haline gelmiştir. Ayrıca eklektik bir yazar niteliği taşıyarak, felsefe, din ve siyaset içerikli çok sayıdaki kitabı aracılığıyla sadece kendi çağdaşları ya da Hıristiyanlar arasında değil modern araştırmacılar arasında da ilgi odağı olmayı başarmıştır. Bu bağlamda Dursun Ali Aykıt’ın 2011 yılında yayımlanan Hıristiyanlığın Öncüsü Olarak İskenderiyeli Philo adlı eseri söz konusu ilginin Türkçe’deki bir yansıması olarak ortaya çıkmaktadır.

Orang-orang beriman kristiani, sejak menerima baptisan, sudah mengarahkan hidupnya menuju kepada kekudusan. Mereka dipanggil untuk bertumbuh dalam kekudusan, yaitu mengalami persatuan dengan Allah sumber kekudusan. Banyak jalan kekudusan, salah satunya bisa dicapai dengan cara melakukan perkara-perkara kecil. Jalan ini menuntut semua orang beriman untuk melakukan rutinitas harian dengan setia seturut nasihat Injil. Ketika seseorang melakukan perkara dan pekerjaan kecil dan sederhana dengan setia, pada saat itulah Kristus hadir, melimpahkan rahmat-Nya, dan memberikan cinta-Nya yang besar. Ketika orang-orang beriman melakukan perkara-perkara kecil dan sederhana dengan setia, ciinta, dan sukacita yang besar, mereka berada dalam jalan menuju kekudusan. Santa Theresia Lisieux melalui “jalan kecilnya” terutama dalam kesetiaannya melakukan perkara-perkara kecil memberikan suatu teladan bagi setiap orang beriman dapat sampai kepada kekudusan itu.

Pairis/.ica el Mcdúwvalúi, XXV (2004) BUENAVENTURA: TRASCENDENTALES DEL SER Y CAUSALIDAD DIVINA COMO FUNDAMENTO ONTOLÓGICO GEnALJ, Cm:sTA ' 1 ' l. La idea de Ser como constitutivo metafísico de la esencia divina El modo de concebir la esencia divina se desarrolla en Buenaventura bajo la perspectiva de la idea misma de Ser. Desde la antigüedad clásica, existieron siempre dos posibilidades: o bien bajo la influencia de la idea de Ser, o bien bajo la influencia de la idea ele Bien. Lo que se presenta aquí corno problema intermedio es el correspondiente a la diferencia entre el llamado constitutivo metafísico de la esencia y el constitutivo metafísico de la naturaleza divina. Si bien los autores modernos no se detienen en esta diferenciación, las diferencias formales entre naturaleza y esencia son tenidas en cuenta desde antiguo por la metafísica. Se trata, en definitiva, de resolver concc"ptualmente aquello que le conviene a Dios bajo la razón formal de esencia y lo que le conviene en razón ele naturaleza. Nos ocuparemos en primer término del constitutivo metafísico de la esencia divina.

Logos and Agapé: Prerequisites of education. – Zuzana Svobodová in her paper draws attention to the interdependence of these two dynamic bases of the educational process, without which there cannot be development of the quality of life – this is true both for individuals and the society as a whole. Logos and Agapé belong together, as is revealed by Christian philosophy and theology in an abundant manner. Even Aristotle's concept of the community is based on harmony as a key task of raising and educating its citizens. Apart from dealing with education as something which is not self-evident, something that stems from logos and agapé (none of which is self-evident either), the paper discusses three conditions of educational action.

Come esseri umani, «esistiamo in quanto operiamo nel linguaggio e conserviamo il nostro dominio di adattamento nel dominio di significati che questo crea; (…) siamo osservatori ed esistiamo in un dominio semantico creato dal nostro operare linguistico» (Maturana-Varela, 1984). Accogliendo questa tesi si afferma che l'apertura al/del mondo accade anzitutto e fondamentalmente nel linguaggio: «il linguaggio è la casa dell 'essere» (Heidegger, 1947). Ci accorgiamo allora che le varie trasformazioni della parola dallo stadio orale a quello scritto, fino alla stampa e all'elettronica, hanno comportato, e continuano a comportare, mutamenti nei modi del pensiero e nell'organizzazione mentale. Oggi, con la sempre più decisiva virtualizzazione dell'esperienza e della comunicazione umana, con una parola sempre più rivestita da un'aura elettronica, possiamo e dobbiamo chiederci se e in che modo le piattaforme di comunicazione basate su Internet costituiscono un progressivo abbandono dei principi fondanti della cultura alfabetica. La parola elettronica, logos cibernetico, pone cioè il linguaggio in una condizione di metamorfosi tale da allontanarlo dalle portanti categorie della cultura alfabetica. L'idea che qui propongo è che, come le "parole" del mythos avevano uno straordinario potere sui corpi e la comunicazione umana, allo stesso modo la parola "elettronica" ha un potere di inclusione tale da far rivivere la forza propulsiva della parola mitica, segnando un cambio di passo e una parziale ridefinizione della tradizionale cultura alfabetica. Occorrerebbe, però, capire cosa stiamo abbandonando e dove sono, se ci sono, i segnali deboli che confermano o confutano tale migrazione verso una cultura differente. Le riflessioni di McLuhan sono la base da cui partire. McLuhan, tra i primi, ha individuato e descritto la natura ordinatrice, in sé dispotica dell'alfabeto. Secondo il suo pensiero, gli uomini "primitivi", gli uomini tribali dell'oralità, sperimentavano un equilibrio armonioso dei sensi, percependo il mondo nella stessa misura tramite l'udito, l'odorato, il tatto, la vista e il gusto. Fu l'invenzione dell'alfabeto fonetico che scagliò l'uomo preistorico fuori dal suo equilibrio sensoriale, consegnandolo alla predominanza della vista. La scrittura prima e la stampa poi accelerarono questo processo che, traducendo in segni astratti tutta la sensorialità, traduce tutti i sensi in "senso". Così, nella famosa intervista a Playboy (1969), McLuhan argomenta: «L'alfabetizzazione ha spinto l'uomo fuori dalla tribù, gli ha dato un occhio in cambio di un orecchio e ha sostituito la sua profonda interazione comunitaria con valori visivi lineari e con una coscienza frammentata. In quanto intensificazione e amplificazione della funzione visiva, l'alfabeto fonetico diminuisce il ruolo dell'udito, del tatto, del gusto e dell'odorato, permeando la cultura discontinua dell'uomo tribale e trasformando la sua armonia organica e la sua complessa sinestesia nella modalità visuale uniforme e continua che consideriamo ancora oggi la norma dell'esistenza «razionale . L'uomo integrale divenne l'uomo frammentato; «

Kej 1-3 secara tidak langsung berbicara tentang lembaga perkawinan yang mengatur seksualitas. Lembaga perkawinan itu dipandang sebagai kontrak sipil oleh bangsa Israel (Tob 7:13-14) dengan peran mas kawin (Kej 34:12), tahap-tahap perkawinan (Ul 22:23-27; Kej 24:66-67) dan sifatnya endogen poligam poligini (Ul 7:3-6; 22:28-29). Para nabi menganalogikan lembaga perkawinan itu sebagai hubungan antara Allah dengan umat-Nya, bangsa Israel (Am 3:2; Hos 1; 2; Yer 2:1-3; 3:6- 13; Yeh 16; 23; Yes 54:4-8; 62:4-5). Para bijak Israel meneruskan analogi hubungan Allah-Israel dengan suami-isteri lewat Buku Kidung Agung yang mengangkat kesetaraan derajat laki-laki-perempuan danmemandang positif seksualitas sebagai bagian dari cinta sejati yang tidak dapat dibeli dan yang dibawa mati (Kid 1:13-17; 2:2,7,16; 7:10-11; 8:6-7). Cinta sejati laki-laki dan perempuan itu dijadikan analogi hubungan cinta Allah dengan umat pilihan-Nya (tafsir Yahudi) atau hubungan cinta Kristus dengan Gereja-Nya (tafsir Kri...

John's Logos-hymn reflect a response to the Johannine narrative, functioning with other Christological hymns to pose a Jewish challenge to Empire and its divine-Caesar cult. It is added to the final edition of John as an experientially engaging introduction. Published in Creation Stories in Dialogue: The Bible, Science, and Folk Traditions (Radboud Prestige Lecture Series by Alan Culpepper), eds. R. Alan Culpepper and Jan van der Watt, BINS 139 (Leiden: E.J. Brill 2016)--uncorrected proofs.

Heaven on Earth: The Rise and Fall of Socialism by Joshua Muravchik reviewed by Jason Schulman here are, to be sure, intelligent right-wing critiques of socialism, as both concept and practice. Joshua Muravchik's The Rise and Fall of Socialism, however, does not constitute such a critique. Its greatest failing is that it simply has nothing new to say, and as is to be expected, what it does have to say is largely wrong.

Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen. KAPITEL XLII. bis L. Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen.

Were Dawkins’ “The God Delusion” to have a colon after ‘Delusion’, followed by the author’s name, it would at least have a certain self-irony (i.e. Dawkins being a delusion of God). As it stands however, Dawkins’ book can only be taken as brute stupidity put on display for the world. 

For someone with an appreciation for the ironic, though, the book is full of amusing aspects ...

Urmăresc în materialul de față, câteva chestiuni-limită din câmpul cercetării științifice, care în ultimele decenii au generat dezbateri aprinse, menționând poziții care sugerează că ele ar ascunde discontinuități de fond, ce fragmentează tabloul științific al lumii, descrierea micro- și macro-cosmosului, abordarea lumi vii și a omul. În legătură cu acestea, propun câteva înțelesuri provenite din reflecția teologiei ortodoxe, care aduc în discuție legătura dintre cunoașterea științifică și viața omului.

Maximus follows Dionysius the Areopagite in holding that God ‘precontains’ the knowledge of all things as their cause. He develops this idea by interpreting divine foreknowledge as a consequence of God’s knowledge of the divine logoi, the acts of will by which God predefines and creates all things. Since among the items God foreknows are creatures’ free acts, it would seem to follow that such acts are determined by the logoi. Elsewhere, however, Maximus emphasizes that the full realization of a rational creature’s logos depends upon that creature’s free choice. There thus seems to be a conflict between Maximus’s Neoplatonic account of divine knowledge and his commitment to human free will. I argue that to reconcile this conflict we must distinguish two stages in the existence of the logoi: an initial stage in which they embody simply the divine intent, and a later stage in which (as Maximus puts it in Ambiguum 10) they ‘re-enter’ into eternity to the extent that they have been embodied in the lives of the faithful. The logoi at the latter stage are the joint product of the divine will and creatures’ free choice. However, the distinction between the two stages is conceptual rather than temporal; from a point of view within time, the logoi are always already at the latter stage. This explains how in knowing them from all eternity God can foreknow, without determining, creatures’ free choices.

Heraclitus’ work raised many questions among his contemporaries and subsequent generations of researchers. If one understands it as a cosmology in the Milesian tradition, then the manifold sayings about people, the state and god, which seem to have no place in a pure natural doctrine, are astonishing. If one understands it the other way round, as an enlightenment of the human world, then the observations of the cosmic dynamics appear as foreign bodies. If one looks alternatively within the work for an approach for the connection of the mentioned aspects, then Heraclitus’ emphasis on self-enquiry catches the eye. In this study I would like to approach Heraclitus’ thinking about this track by three larger steps. In the first step I will reconstruct the problem situation (1) which humans can overcome, according to Heraclitus, by self-enquiry. In the second step I follow Heraclitus’ self-enquiry concerning the cosmos (2), in order to examine, in the third and last step, its understanding of humans (3) by the dimensions psyché, logos and ethos. Psyché seems to be understood as a collective term for human potentials in need of development, which transcend and shape his immediate world relationship. Logos is shown on human and cosmos as a mental activity and spiritual movement that, by analysing connections, creates unity in diversity and thereby clarifies and, if necessary, also changes the meaning and relationship of things to each other. The right ethos is finally realized by a human being who chooses a life in constant, self-increasing movement. This human corresponds to the principle of the cosmos established by Heraclitus and therefore lives κατὰ φύσιν.

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah Tritunggal secara lengkap seperti yang kita miliki sekarang belum di jumpai dalam tulisan Bapa-bapa Rasuli, antara lain Clement dari Roma, Ignatius, Polycarp. Konsep Allah Tritunggal baru mulai terlihat dalam tulisan Bapa-bapa Gereja pada abad ke-2 dan ke-3 seperti Justin Martyr, Irenaeus dan Tertullian. Dalam sejarah perkembangan doktrin Allah Tritunggal dari abad ke-2 sampai abad ke-5, pada awalnya perdebatan teologis berlangsung antara Gereja dengan ajaran heretic modalisme, yang berpandangan bahwa Allah Bapa, Allah Anak dan Allah Roh Kudus adalah satu pribadi Allah dengan tiga peran. Ajaran ini dilawan oleh Tertullian. Pada tahap berikutnya Gereja berhadapan dengan ajaran heretic Arianisme yang menyangkal bahwa Yesus Kristus adalah Allah sejati, sehingga terselenggara Konsili di Nicaea (325), yang kemudian merumuskan Pengakuan Iman Nicaea. Salah seorang Bapa Gereja yang berperan penting dalam konsili Nicaea adalah Athanasius. Di dalam Pengakuan Nicaea ditegaskan bahwa Yesus Kristus adalah Anak Allah, Allah sejati dari Allah sejati, yang mempunyai substansi yang sama dengan Allah Bapa. Setelah Konsili Nicaea, ternyata Arianisme tetap berkembang dan di dalam periode ini Bapa-bapa Kapadokia meneruskan perjuangan Athanasius. Pertikaian teologis dengan Arianisme berakhir di dalam Konsili Konstantinopel (381). Pada masa yang sama, perdebatan teologis lainnya yang dihadapi oleh Gereja adalah dengan ajaran heretic Macedonianisme, yang tidak percaya bahwa Roh Kudus juga adalah Allah sejati. Perdebatan ini juga diselesaikan dalam Konsili Konstantinopel. Perdebatan teologis berikutnya berlangsung ketika Gereja harus menghadapi ajaran heretic Apollinarisme, yang menyangkal bahwa Yesus Kristus mempunyai jiwa manusia (human soul). Apollinarisme juga juga ditolak dalam Konsili Konstantinopel Sesudah itu, Gereja bergumul untuk memahami natur dan pribadi Kristus. Pergumulan ini dipicu oleh ajaran heretic Nestorianisme yang berpandangan bahwa Yesus Kristus mempunyai dua pribadi dan dua natur yang terpisah serta natur gabungan Allah dan manusia di dalam diriNya. Ajaran heretic ini ditolak di dalam konsili Efesus (431). Dan terakhir, Gereja menghadapi ajaran heretic monofisit yang berpandangan bahwa Yesus Kristus hanya mempunyai satu natur. Ajaran ini kemudian ditentang di dalam Konsili Chalcedon (451), dimana para Bapa Gereja mencapai pemahaman serta perumusan final mengenai dua natur (Allah dan manusia) di dalam satu Pribadi Yesus Kristus, yang diyakini oleh Gereja Universal hingga hari ini. Pada pertengahan masa antara Konsili Nicaea dan Konsili Konstantinopel, hiduplah seorang Bapa Gereja Agustinus (354-430), yang memformulasikan doktrin Allah Tritunggal secara lebih rinci dan komprehensif di dalam bukunya, On the Trinity. Dengan demikian Gereja Universal kini memiliki warisan mengenai doktrin Allah Tritunggal dari Agustinus dan mengenai dua natur Kristus dari Konsili Chalcedon.

Purpose:
The number of comparative studies of Old Norse and Japanese mythologies is extremely lacking. However, evidence suggests that Japanese mythology shares origins with the Indo-European mythologies, which Old Norse mythology is part of. In order to facilitate the discovery of similarities, this thesis compares a part of the Old Norse and Japanese cosmogonic narratives found in the Poetic Edda, Prose Edda, Kojiki and the Nihonshoki.
目的：
日本神話は印欧語族神話と同様な端を発しているという指摘があるにもかかわらず、北欧神話との比較研究は殆どされていない。故に、本論文は両神話の古典に記されている天地開闢の一部を比較しその類似点を見出すことを目的とする。具体的に、原始混沌・造化三神・創造手段・創世・人類発生という構造成分を比較する。
Theory:
Considering that cosmogonic narratives have been demonstrated to be universal myths that contain numerous similar elements and motifs, and that the Japanese socio-theistic hierarchical structure has been shown to have similarities to the general structure of the Indo-European socio-theistic hierarchy, it would be logical to suppose that their cosmogonic narratives also share similarities.
理論：
天地開闢とは世界のあらゆる神話に見られる普遍的な物語だということ、そして、日本の社会・神学的階層構成の主要部分が印欧語族のそれにほぼ当てはまることを考慮すれば、日本の創世神話は北欧の創世神話に類似していると想定できる。
Method:
The framework is inspired by Tsuji (1998) and Matsumoto (2007). The methodology consists of comparing the cosmogonic narratives’ structure and symbolic elements with the aid of interpretation based on previous research.
方法：
本論文のフレームワークはTsuji (1998)と松本敬子(2007)に着想を得たものであり、先行研究の解釈に基づいて、双方の神話の天地開闢の構造や象徴的な基本要素を比較するという方法で研究を行った。
Results:
Old Norse and Japanese cosmogony shares some striking similarities: the triune cosmo-creators, the verbal power they wield, and the constitution of chaos. However, its dynamism was different, as life emerged by the separation of the elements in the Old Norse myth, while the Japanese myth narrates the opposite. Furthermore, the animistic world views, and the anthropogonies are similar.
結果：
北欧と日本の創生神話には、創生三神・創生における御言の力・混沌の構成要素という顕著な類似点がある。ただし、混沌体系の変化の様相は異なり、北欧神話では、基本要素の混合によって原始存在が現れ、その分離によって世界が創られるのに対し、『記紀』では基本要素の自動的な分離によって世界と存在が現れる。また、双方のアニミズム的な世界観と人類発生譚にも類似が認められる。
3

Nella Politica, Aristotele ci fornisce una delle più note definizioni attribuite all'essere umano. In questo suo testo, infatti, egli definisce l'anthropos (ἄνθρωπος) come 'zoòn lògon èchon' (ζῷον λόγον ἔχον), espressione che solitamente viene tradotta identificando l'uomo con l'animale razionale, ovvero l'essere vivente dotato di ragione, connotato dal linguaggio, capace di discussione e dialogo riguardanti tanto il mondo quanto se stesso. La mia proposta è quella di pensare la definizione aristotelica in un senso più ampio, considerando l'etimologia del temine 'logos' (λόγος), la quale rimanda ad un significato relazionale provenendo, infatti, dal verbo greco leghein. Il mio intento è quello di sottolineare la fondamentale apertura dell'essere umano, secondo la quale è possibile sviluppare il proprio logos, comprendendo quest'ultimo sia come parte essenziale della natura umana che, conseguentemente, come parte essenziale della sua attività etica. Muovendo da tali premesse, sarà mia premura proporre una definizione dell'uomo non come animale razionale ma piuttosto come animale relazionale, capace di esperire le relazioni dinamiche nelle quali è coinvolto e di comunicarle attraverso il linguaggio-vivendo con gli altri, osservando situazioni, collegando parole, intendendo significati e creandone di nuovi.

This is full text of the first part of my monograph "The logos of Heraclitus",  published by Academic publishers "Nauka" in Saint-Petersburg in 2014, in English translation which contains all five chapters of the Introduction on Heraclitus' life, work and philosophy, as well a reconstruction of his lost work,  the Greek text of the fragments with apparatus criticus and English translation.  The second part contains commentary on fragments and is available in the original Russian edition on this personal page. This edition contains 160 fragments in the main corpus and 15 "Probabilia", i.e. probable fragments that are quoted without explicit mention of Heraclitus' name, but supported verbal coincidences and by parallels. Most of "Probabilia", including anonymous quotations in Plato, are based on new attributions. More than 20 fragments of the main corpus are not included in Diels-Kranz and other editions. Some of these fragments are new, some have been known before, but their status of authenticity has been reassessed and upgraded, e.g. from a doxographicum to a paraphrase of a verbatim quotation that contains a unique authentic tenet. In some other cases fragments considered authentic in DK, have been downgraded to interpretive paraphrase (B7, partly B91 DK) or to spuria (e.g. B105, B115 DK). In this edition we understand «fragment» not in Diels' formal sense as a verbatim quotation distinguished from «doxography» (an ill-defined category that we have criticised on our article "The origin and transmiision of the doxographical tradition... 2016), but as any ancient text that contains a unique piece of information on the philosophical content of a lost Preplatonic work, that cannot be reduced to other texts, an elementary «atom» of information.  The status of authenticity may be variable starting from a flawless verbatim quotation in Ionian dialect and descending down to a mixed verbatim quotation with paraphrase, to a good paraphrase close to original text, to a free paraphrase, to an interpretive paraphrase, to a polemical paraphrase that seriously distorts the original, to a mere reminiscence of term or a topos. We usually restrict the admission to the main corpus of fragments by first three categories. Some fragments in our edition are reconstructed on the ground of ancient summary that after quoting a verbatim fragment points to the existence of «other, similar» sayings of Heraclitus (such are 6 hypothetical fragments in 44A and 45A in our edition). Some «fragments» in our edition are «thought-fragments» rather than «text-fragments», i.e. a doctrinal (rather than lexical) convergence of several independent sources that does not allow to establish the exact wording of the lost original, but makes more ol less certain the existence of a certain analogy, idea or other tenet, since the name of Heraclitus appears in one or more contexts. Such cases are found especially in the reconstruction of the section on krafts (τέχναι) imitating nature, fr.106-124 Leb.

"Between Heraclitus and Hegel. From the Consensus’ Logic to the Philosophical Logos"

The target of this work is to shed a light on the structure of the Hegelian philosophical system, bringing back the thought of Hegel to one of the sources that inspired the performance: the Heraclitus’s fragments. From such a comparison will emerge in the first place, as the fundamental element of the thinking of the two philosophers turns out to be the difference between the common understanding, the opinion as δόξα, and philosophi- cal knowledge, the free stream of reason, the development of which was called by the Greeks λόγος. Secondly, the very development of λόγος, seems to act as a refutation of the principle of non-contradiction of Aristotles. In fact, if Heraclitus has done the becoming - the union of opposites - the principle of all things, the αρχή, Hegel with its fundamental speculative identity, has undoubtedly brought it to its maximum expression.
Keywords: Hegel, Heraclitus, logos, common sense, reason, speculation, contradiction, becoming.

El Evangelio de Juan es uno de los 27 libros del Nuevo Testamento. Empieza con el famoso Prólogo, en el cual Juan describe la encarnación del Logos en la persona de Jesucristo, verdadero Dios y verdadero hombre, y termina con la muerte de Jesucristo en la cruz, su Resurrección y sus apariciones a sus secuaces. Varias fuentes históricas, además de la tradición, reconocen a Juan el Apóstol, hijo de Zebedeo y hermano de Santiago el Mayor, como el autor del cuarto Evangelio, compuesto muy probablemente en el centro helenístico de Éfeso al final del siglo I de la era cristiana. Respecto a la datación del cuarto Evangelio, la mayoría de los estudiosos está de acuerdo con que fue escrito antes del fin del siglo I. El papiro 52, la fuente documental más antigua que poseemos (Rylands Library, Papyrus P52), que fue hallado en Egipto en 1920, se remonta a una época que va del 117 al 138 d.C. (1). Es razonable pensar, por tanto, que si una copia del Evangelio fue escrita alrededor del 125 d.C. en Egipto, el original pudo haber sido escrito aproximadamente 25 años antes en Éfeso, donde se encontraba Juan el Apóstol. Analizando la obra desde un punto de vista sustancial, sobresale el famoso prólogo. Veamos algunos pasajes (1, 1-18):

Abordando la cuestión planteada por el supuesto de que existe un pasaje del Mito a la Razón, cabría esgrimir una serie de argumentaciones entre las cuales, François Chatelet propone el hecho de que las llamadas "Historias de la Filosofía" siempre han sido construidas a partir de la modernidad. Estas historias modernas sobre la antigüedad partían (y parten) de organizadores temporales aleatorios justificados por la perspectiva ideológica de quien escribe dicha historia.

The Fathers of the Church were acquainted and influenced by both Jewish exegesis and Greek philosophy; the doctrine of the λόγος ἐνδιάθετος (inner) and προφοροκός (exteriorised) was one of those influences. Stoic in its genesis, it dealt with the psychological dualities mind/speech, thought/utterance in man. Philo adopted the theory for his hermeneutical system so that it was transmitted to the Fathers, who used it as a resource for their explanations of the nature of the Son of God (long identified as the λόγος of God). My goal is to let the texts speak for themselves as sign-bearers of the routes taken by the doctrine. I limit my examination to the Greeks Fathers of the first four centuries who witness the doctrine and/or the terms related to it (Theophilus of Antioch, Hippolytus of Rome; Justin Martyr, Tatian and Athenagoras of Athens). Finally it shall be seen that the doctrine, especially from the 4th on, was rejected by theologians (e.g. Athanasius of Alexandria) as well as by Councils’ and Synods’ decrees (namely the Synod of Sirmium in 351 a.D.).


KEY-WORDS: λόγος ἐνδιάθετος and προφορικός; Philo of Alexandria; Patristic Christology.

El trabajo realizado es una pequeña presentación lineal dentro de la historia sobre el concepto de verdad, y logos a lo largo de ella, para hacer una presentación del termino relativismo y su alcance en la actualidad.
He tratado de presentar las propuestas que más repercusión han tenido, desde los autores clásicos a los de las corrientes modernas. Se quiere en este trabajo hacer hincapié en los tratados de las corrientes más confrontadas, para ver las diferencias entre ellas, y por último ver el término en la actualidad desde la visión que nos lo presentan los modernos.
La conclusión del trabajo la realizo haciendo referencia a el filósofo y teólogo Joseph Ratzinger, que hace en muchos de sus tratados una crítica abierta a la perdida de la búsqueda de la verdad y la caída en los autores modernos en el relativismo, corriente predominante entre estos. 


The work done is a short linear presentation within the history about the notion of true, and logos throughout it, to make a presentation of the term relativism and its scope today.
I have tried to present the proposals that have had the most impact, from classical authors to those of modern trends. The aim of this work is to emphasize the treatises of the most confronted currents, to see the differences between them, and finally to see the term today from the perspective that modernists present to us.
The conclusion of the work is made with reference to the philosopher and theologian Joseph Ratzinger, who makes in many of his treatises an open criticism of the loss of the search for true and the fall of modern authors in relativism, the predominant current among these.