Ascetismo

Resumen - Abstract

En el presente artículo se profundiza en el concepto de "antropotécnica", desarrollado in extenso por Sloterdijk en una de sus obras más recientes, Has de cambiar tu vida, donde se aborda la historia de la intervención del hombre sobre el hombre, desde las antiguas tradiciones filosóficas de Oriente y Occidente hasta internarse en las modernas tecnologías génicas. Sloterdijk sostendrá que es a través de la noción de antropotécnica por la que el hombre des-oculta los caracteres latentes de su prehumanidad.  Es a causa de su infradotación orgánica que el ser humano despliega su potencial técnico. No es, entonces, que el hombre haga "uso" de la técnica, sino que el hombre es, en sí mismo, un animal técnico.

Abstract:
In this paper we examine the concept of "antropotécnica" developed at length by Sloterdijk in one of his more recent works, You must change your life, which deals with the history of human intervention on man, from the old philosophical traditions of East and West to penetrate in modern genetic technologies. Sloterdijk argue that it is through the notion of antropotécnica by des-man hides his prehumanidad invisible characters. It's because of his organic underfunding mankind unfolds its technical potential. There is, then, that man does "use" of technology, but man is, in itself, an animal technician.

En este artículo intentamos señalar las notables convergencias entre la abstinencia de Porfirio y la tradición ascética india, tal como se muestra en los textos originados en la "Katha up.". A través de este estudio se torna evidente el exquisito espíritu de éste filosofo neoplatónico así como su búsqueda de una visión universal que fuera capaz de proveer la liberación para todas aquellas "inteligencias de buena voluntad"

Resumen:

Que ciertos individuos comenzaran a presentarse a contramarcha de los esquemas de su cultura y fueran capaces de emitir consignas de negación abiertas a la normalidad cósmica, es algo que se puede entender más fácilmente si interpretamos la historicidad de los tres últimos milenios como la emergencia del humano potencial de traslado. Se extiende sobre la tierra, desde la India hasta Irlanda, un cinturón ascético, escenario de una pujante secesión de la normalidad del mundo.

Dr. Adolfo Vásquez Rocca

Este articulo intenta comparar la necesidad, así como las dificultades e incluso las facilidades implícitas en los niveles psico biológicos del ser humano cuando este enfrenta un camino espiritual. En el caso de los caminos gnósticos o jñanicos, el tema se centra en torno a la posibilidad o no, de omitir las prácticas ascéticas. De todas maneras, consideramos que aun en nuestros días, y aun para el hombre común, cierto grado de ascetismo es imprescindible en términos de experimentar una libertad genuina

Felix’s posthumous doubts: jealousy, resentment and asceticism in Machado de Assis’ Resurrection
The paper proposes an analysis of Machado de Assis’s Resurrection (1872) on the basis of the philosophical concepts of resentment and asceticism. The aim is to argue that the jealous protagonist Felix, when suffering with “posthumous doubts”, resembles the “man of resentment” and the “ascetic”, physio-psychological types studied in Nietzsche’s On the Genealogy of Morality and fictionalized in Machado’s Dom Casmurro and Counselor Ayres’ Memorial, respectively. Felix, like Bento Santiago, is a jealous individual hostage of his past and its marks, devoid of which would be the authentic action (the affirmative), leaving only the reaction, which consists of a kind of self-poisoning that devours him from within. And, like Counselor Aires, Felix practices a sui generis asceticism, as he avoids contaminating himself emotionally with affective relations. The Nietzschean and Machadian types will be taken as complementary in the discussion about Felix’s place in Machado’s fictional universe, so that their comparison offers a contribution to a renewed understanding of the literary and philosophical dimensions of Resurrection.

Peter Sloterdijk: ¿a dónde van los monjes? sobre la huida del mundo desde la perspectiva antropológica
Adolfo Vásquez Rocca

Resumen

Que ciertos individuos comenzaran a presentarse a contramarcha de los esquemas de su cultura y fueran capaces de emitir consignas de negación abiertas a la normalidad cósmica, es algo que se puede entender más fácilmente si interpretamos la historicidad de los tres últimos milenios como la emergencia del humano potencial de traslado. Se extiende sobre la tierra, desde la India hasta Irlanda, un cinturón ascético, escenario de una pujante secesión de la normalidad del mundo

After addressing some introductory questions – how are we to comprehend Plato’s conception of desire? What is its relation to reason? And is the position defensible? – the  Author responds to some familiar objections to Plato’s view, and argues that there are good reasons for taking his idea – that desire is a mode of cognition – seriously. In the second part of the essay, she draws out some implications for an understanding of the
«ladder of love» and the nature of the envisaged spiritual ascent.

Durante a Antiguidade grega, verifica-se a manifestação de determinados movimentos que buscam  na ascética da alma sua finalidade de vida. Em domínio religioso, tal conduta caracteriza-se como a assinatura distintiva das crenças órficas, enquanto, em campo filosófico, revela-se como peculiaridade das comunidades pitagóricas.  Destarte, a trajetória marcada pela busca da ascese da alma entra para a História da Filosofia como categoria “órfico-pitagórica”, influenciando o pensamento de eminentes filósofos da Antiguidade que, por sua vez, exercerão forte ascendência sobre o posterior pensamento medieval. Esta dissertação examina as razões – pouco explicitadas na literatura especializada – que levaram os círculos em questão a percorrer tal caminho, posto que o ascetismo órfico-pitagórico, enquanto exercício anímico, é escolha de vida que implica rigorosa transformação de vida.

RESUMEN Este artículo considera y analiza los elementos ascéticos de la figura de San Brandán de Clonfert a la luz de las fuentes de los viajes brendanianos por mar (especialmente la Navigatio Brendani), para determinar la identidad espiritual de este santo navegante. A través de las observaciones aportadas, se puede convenir en que las peregrinationes brendanianas se basan en conceptos e ideales ascéticos, que son más originales que algunas de las difundidas e influ-yentes realidades espirituales de la Irlanda medieval temprana (el Culdee) y que también manifiestan una ligera continuidad con la literatura tradicional irlandesa (immrama). Sin embargo, la mayor influencia en la acción ascética de Brendan parece derivar del expresa-do ideal ascético de la tradición bíblica y de algunos de aquellos personajes religiosos que retornan en el theios aner de Bieler. PALABRAS CLAVE: San Brendan de Clonfert. Brandán. Brandano. Borondón. Aengo. Oengo. Culdee. Ascetismo. Navigatio Brendani. Peregrinatio Brendani. Immrama. ABSTRACT «Brendan of Clonfert homo religiosus and homo viator: notes about an ascetic saint and sea-faring's spiritual identity». This paper considers and analyzes the ascetic elements of the figure of St Brendan of Clonfert in the light of the sources on the Brendanian journeys by the sea (especially the Navigatio Brendani), in order to determine the spiritual identity of this seafaring saint. Through the observations which have been carried out, one may agree that the Brendanian peregrinationes are based on ascetic ideals and concepts, that are more original than some wide and influential spiritual realities of the early medieval Ireland (the Culdee) and that they also manifest a slight continuity with traditional Irish literature (immrama). Howewer, the greatest influence on the ascetic action of Brendan seems to derive from the expressed ascetic ideal of the Biblical tradition and from some of those religious characters who return in the bielerian theios aner. KEY WORDS: Saint Brendan of Clonfert. Brandan. Brandano. Borondón. Aengus. Oengus. Culdee. Ascetism. Navigatio Brendani. Peregrinatio Brendani. Immrama. 1. Nel celebre martirologio irlandese attribuito a Oengus (inizi del sec. IX) si con-serva una delle più originali testimonianze sulla tradizione di san Brendano di

Resumo: Este artigo tem como objetivo apresentar a tradução comentada de uma das mais antigas peregrinações aos Lugares Santos, realizada por Jerônimo e Paula, em 385. Essa peregrinação está inserida na carta 108 (Ep.108), cuja temática é o elogio fúnebre à Paula. Abordaremos o contexto das peregrinações iniciadas no século IV, bem como a contextualização dessa carta, notadamente o envolvimento de São Jerônimo com as nobres damas romanas do Círculo do Aventino. Palavras-chave: Tradução, Antiguidade tardia, Peregrinação, São Jerônimo, Santa Paula. Abstract: This article aims to present the commented translation of one of the oldest pilgrimages to the Holy Places, made by Jerônimo and Paula, in 385. This pilgrimage is inserted in letter 108 (Ep.108), whose theme is the eulogy of Paula. We will approach the context of pilgrimages started in the 4th century, as well as the contextualization of this letter, notably the involvement of Saint Jerome with the noble Roman ladies of the Aventine Circle.

This paper aims to spread The Aventine Circle, a kind of school of Christian asceticism, biblical and language studies, founded by Marcela (later Saint Marcella), in fourth century Rome, attended by other ladies of the Roman aristocracy, also later sanctified. In the meetings of this circle, St. Jerome acted as a teacher and spiritual advisor. A brief historical contextualization of Christianity from the IVcentury,as well as the ideology conveyed by the Church Fathers about women, is also part of this article.

How is the Sufi being constructed and what are the specific features of its asceticism? In is a study of Sufism -understood as the mystical aspect of Islam- in Buenos Aires, taking into account its inscription in the national religious matrix, emphasizing its ascetic practices. My main interest lies in exploring the ideological and symbolic dimensions of Sufi ritual practices, as well as contextualizing Sufi cultural production within the framework of the New Religious Movements.
I investigate how Islamic Sufism develops in our local context, paying special attention to its positioning in the national religious field and to the ways in which the actors experience it both in the ritual space and in their daily lives. To this end, I review some relevant historical aspects of Sufism, its arrival in the country and its relations with other groups of similar doctrine and/or sociological characteristics.