HOMO VIATOR

In this article, we intend to analyse S. Rushdie’s vision of East and West, as it results from his  homonymous short story collection and briefly compare it to  Panait Istrati’s vision of a  closer East and a closer West than those depicted and emphasised by Rushdie, focusing on a limited number of Istrati’s writings. Although the two novelists might seem to have similar experiences, being born in the East and having become famous as writers in the Western world, their viewpoints on these geographical and cultural coordinates are consistently different.

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Artykuł przedstawia etyczny wymiar refleksji filozoficznej Gabriela Marcela. Na tle szeregu obecnych w niej kategorii (m.in. próba, zdrada, wspólnota, ofiara, obecność, rozporządzalność, intersubiektywność, miłość) zostaje ona określona mianem heterocentrycznej. Pojęcie to, zaczerpnięte z pism samego Marcela, znajduje tu zastosowanie w celu odróżnienia od ugruntowanych już w literaturze przedmiotu, ale dotyczących zwłaszcza koncepcji późniejszych, nazw w rodzaju „filozofia innego” czy „dialektyka tożsamości i różnicy”; w ogólności dotyczy postawy zwrócenia się ku temu, co inne, które zarazem prowadzi do wewnętrznego samoodzyskania. Przed znajdującym się w drodze człowiekiem stoi zadanie odpowiedzi na wezwanie płynące zarówno z jego wnętrza, jak i z czegoś poza; ostatecznie jego celem staje się, by umocować własne istnienie w głębi rzeczywistości, która je przekracza. Wskazane przy tym zostaje, że etyka Marcela nie unika ontologii, a odpowiedź na pytanie o to, jak żyć, jest nierozerwalnie złączona z refleksją nad byciem.

(słowa kluczowe pod tekstem pochodzą od redakcji)

En esta publicación continuamos con el número 2 correspondiente al año 2011. Se trata de una publicación de hermenéutica del viaje, la hospitalidad y el ocio. Con el apoyo económico de CONACyT, el Sistema Nacional de Investigadores y la Secretaría de Investigación del
Posgrado del Instituto Politécnico Nacional, pretendemos realizar un viejo sueño iniciado hace cerca de cuarenta años: la concreción
de Homo Viator, revista hermenéutica del viaje, la hospitalidad y el ocio.
Nuestro contacto con el doctor Manuel Figuerola Palomo, Director del Doctorado de la Universidad Antonio Nebrija de Madrid,
España, nos abrió –en términos analógicosel horizonte del turismo. Él ha sido quien nos ha brindado una auténtica formación a
nivel teórico y práctico de manera presencial o indirecta, mediante la lectura de su obra en Turismología; igual ha sucedido
con el doctor Félix Tomillo Noguero, catedrático
de la Universidad Europea Miguel de Cervantes en Valladolid y de la Universidad Antonio de Nebrija de Madrid. Con
Mauricio Beuchot Puente empezamos la odisea de plantear la hermenéutica analógica en el año de 1993 y a consolidarla en la última década. Desde entonces hemos realizado congresos, eventos, seminarios y coloquios
a nivel nacional e internacional.
continua

INTERESANTE NRO SOBRE FILOSOFIA DEL TURISMO

Familiarity, so the saying goes, breeds contempt. But, why should familiarity breed such a negative thing as contempt, or other negative orientations? There is something paradoxical about this little folk saying. For, if one is genuinely familiar-possessing the goods of having a high epistemic grade of cognitive or appreciative contact-with some piece of reality, then why should contempt follow on the heels of such genuine epistemic and existential intimacy? At first glance, this seems both bizarre and incongruous. And yet, as anyone who has relegated their most intimate beloved to the status of persona non grata knows, such appreciative failure is the common stock of human experience. This is a 'commonplace' mystery I propose to examine, with a focus on another experiential state parasitic on or constitutive of familiarity: jadedness. In what follows, I will attempt to sketch an initial theory of jadedness, and then expand that theory by attending to Percy's unique philosophical contributions. Percy's contributions suggest, I will argue, that there are at least two types of jadedness-a narrow, domain specific psychological type and a global, existential type-that share structural similarities such as volitional and epistemic inertia, an unsettled loss of meaning, a faulty assumption of epistemic completion or superiority, and a foreclosure of ontological possibilities. I will then show how Percy uniquely integrates these two types of jadedness within a broader framework of what it means to be human (as homo viator, a creature), offering a distinctive and philosophically integrated account of why being jaded involves a fundamental distortion of our humanity. Finally, insofar as jadedness involves failures of humility, I will argue that Percy's philosophical and theological work on our "unsignifiable" uniqueness provides an important critical alternative to prevailing philosophical accounts of humility, and also a unique solution to the problem of being jaded.

O objetivo deste estudo é apresentar, à luz do Existencialismo Cristão, o papel da esperança na vida do ser humano itinerante (Homo Viator). Neste sentido, a esperança, segundo Gabriel Marcel dialogaria com a visão que Bento XVI tem dela enquanto virtude teologal, sendo pré-disposição para a plenitude. O cristianismo se nos apresenta como a fonte latente nas considerações do Papa emérito Bento XV e, por conseguinte, sua filosofia e teologia se misturam. Também, de certa forma, a consideração cristã é tecida no interior da filosofia de Marcel e as relações intersubjetivas (o tu cotidiano) ganham seu fundamento na relação com o Tu Absoluto, através da fidelidade da esperança. Na teologia de Bento XVI há muita filosofia e na filosofia de Marcel muitas provocações à teologia e à espiritualidade. Ao longo do trabalho iremos demonstrar as mútuas implicações existentes na reflexão dos dois
autores acerca do tema esperança enquanto postura existencial. Examinaremos brevemente a antropologia dos autores para encontrar os lugares onde ela pode se dar especialmente em face a uma sociedade superficial nas suas relações e desesperada por profundidade. Para este estudo adotou-se o método bibliográfico e preferiu-se uma redação descritivo-argumentativa.

While the political center of Egypt moved increasingly to Cairo, natural disasters (as earthquakes, droughts, and the plague), communal strife, pirate attacks, administrative reform, and economic change shattered Alexandria’s urban fabric in the late Middle Ages. The city intra muros resisted its decay tenaciously but eventually collapsed after its last important institution, the Venetian consulate, had moved to Cairo in the sixteenth century. However, Alexandria as a whole did not collapse. The neighborhood on the peninsula north of the walled city recovered from the ordeals: It grew thanks to a constant flow of immigrants, tax benefits, and the continued importance of the port. New port facilities, a new fortress, and Sufi-institutions (dating back to the thirteenth century) served as settlement cores supplying the necessary infrastructure. The peninsula became Alexandria’s new center, while the walled city decayed.

Again, true anchoresses, whom we compare to birds (though it is God who does so, not us), spread their wings and make a cross of themselves as a bird does when it flies—that is, in the thoughts of the heart and in the bitterness of the flesh they carry God's cross. (S/W 97)

This essay focuses on the meaning and sources of the so-called ‘Curial’s second mythological vision’: mainly two ancient commentaries on Dante’s Commedia (Benvenuto da Imola’s and the third draft of Pietro Alighieri’s) and the iconographic tradition of the Triumphus Augustini, or Allegory of Wisdom. This iconographic tradition, widely spread in Italy from the mid-fourteenth century, provides a cultural key to elucidate the link between Baccus and the Liberal Arts, the hidden meaning of the passage, its function within the whole work and the originality of its author.

Este artículo tiene como objetivo estudiar la persistencia de las imágenes de la muerte en la cultura occidental. Como base para el análisis he utilizado la frase latina memento mori (“recuerda que morirás”), explorando su importancia en el imperio romano y su infl uencia posterior en las danzas medievales de la muerte y en los conceptos de vanitas, mundi contemptus y ars moriendi; así como su aplicación en el arte y la literatura occidental, particularmente en el texto Infortunios de Alonso Ramírez, en el que un puertorriqueño que asegura haber sido capturado por piratas ingleses narra sobre las torturas padecidas, transmitiendo una visión de la vida como una eterna agonía.

Giovanni Pico della Mirandola (1463–1494) focuses on Anaxagoras (ca. 500–428 BC) because he considers him as a precursor of the the later Neoplatonic concept all things exist in all things in their own mode, which became the core of Pico’s metaphysics. Anaxagoras’s philosophy permits Pico to establish his doctrine that all things share a portion of God within them, in their own way. Pico rejects the fixed position of man in the ontological hierarchy. Man has the chance to become everything. Pico asserts that man con-tains all things in himself as their center, just like God contains all things as their origin. As a consequence, Anaxagoras’s principle is supportive to Pico’s metaphysics. Furthermore, Anaxagoras’s metaphysical prin-ciple is supportive of Pico’s method of allegorical interpretation, which is indispensable for his syncretism and his attempt to reveal hidden truths in every text or level of reality.

Datum / Data: 17-01-2020

Der Vortrag nähert sich dem Zwei-Wege-Bilde von Charlotte Reihlen und Johann Evangelist Gossners Büchlein „Das Herz des Menschen“ in drei Schritten. Zunächst verfolgt er ihre Bildgeschichte bis hin zum Antwerpener Verlagshaus Plantin-Moretus und den Kuperstechern A. und H. Wierix zurück. Hierdurch wird die europäische Dimension der Werke betont, sowie der Entwicklungsschritt hin zur Volkskunst als Kunst für das Volk beschrieben. Der zweite Teil erklärt die Wirkungsgeschichte der Wege-Bilder, indem sie auf ihnen gemeinsame biblische Einzelmotive verweist und diese als Pathosformeln im Sinne von Aby M. Warburg identifiziert. Der dritte Teil ist ein Beitrag zur Interpretationsgeschichte und geht der Frage nach, warum wiederholt die eignen Soldaten als auf dem breiten Weg dargestellt werden. 

Tema: „Zwei Wege-Bilder und Gossners Herzbüchlein: europäische religiöse Volkskunst des 19. Jahrhunderts“ [Imagens de dois caminhos e o “Livrinho do coração” de Gossner: arte popular religiosa europeia do século 19]

Ort / Lugar: Landeskirchliche Archiv Stuttgart [Acervo da Igreja Estadual de Stuttgart];

This essay examines an unexplored episode of the Florentine humanistic reception of Aristotle's moral philosophy by focusing on the exegetical method of Lorenzo Guiducci da Cornia, prior of the basilica of San Lorenzo in Florence from 1482 to 1496. A detailed philological analysis of Guiducci's annotations in his manuscript of the Latin translation of the Nicomachean Ethics (Plut. 79, 3 of the Biblioteca Medicea Laurenziana) suggests the proximity of his model of philosophical exegesis to the legacy of the Byzantine professor John Argyropulos and his renowned student Donato Acciaiuoli at the Florentine Studium. By analyzing Guiducci's reception of Aristotle's moral philosophy in his still unpublished booklet De Deo, de angelis, de anima, de aeterna foelicitate (1482), this research ultimately intends to reaffirm the historiographical relevance of the so-called religious humanism as an essential critical tool to understanding the emergence of Florentine humanist theology in the second half of the Quattrocento.

This article provides dates for the Topographia Hibernica's five versions based on manuscript information and internal textual analysis. The results correct the assumption that Gerald of Wales revised the Topographia intermittently until the end of his life. Instead, the versions are placed within concrete contexts as both reactive to specific events and received by specific audiences: Version I (and to an extent II) can be located in the Angevin court prior to Henry II's death, while Versions II, III, and IV are directed at a clerical audience. A letter accompanying many Version III texts directs it to William de Vere, bishop of Hereford, while a new discovery of extracts from the Topographia in William de Montibus's Similitudinarium links Version IV with the pastoral care movement at Lincoln during Gerald's first “retirement” there. Version V was again directed at the Angevin court, to King John around 1209, urging renewed action in Ireland.

This article revisits St. Augustine’s memorable trope of Christ’s cross (or crucifixion) as a trap (muscipula) for the Devil. Its aim is to appraise the precise nature of what Augustine says, so as to assess more accurately the impact of his metaphor on writers and artists of later ages. I begin by closely examining the four sermons in which Augustine sets out his notion of the cross-as-muscipula in order to show how varied and complex is his treatment of this idea, then survey the evidence of its survival in a range of theological and other writings of the Middle Ages. I argue that the situation is rather less straightforward than it has been presented as being, and that the available evidence does not indicate widespread survival or strong continued influence, even though scattered references to the idea are indeed to be found. It is necessary, therefore, to be wary of assuming that Augustine’s trope is the invariable source of references to mousetraps in general, and to the Devil’s mousetrap in particular, that are found in the works of later ages.

El tópico del homo viator como metáfora de la vida ha vertebrado buena parte de las letras hispánicas desde Gonzalo de Berceo hasta la poesía de Antonio Machado. Lejos de perder su vitalidad, la concepción de la existencia humana como camino, tránsito y peregrinaje se actualiza en la posmodernidad con la figura del nómada contemporáneo, impelido a emprender la búsqueda de su identidad como éxota en el nuevo mundo globalizado, deslocalizado y líquido. Los protagonistas de La otra parte del mundo (2017) de Juan Trejo u Homo Lubitz (2018) de Ricardo Menéndez Salmón ejemplifican los excesos de la vida errática y el nomadismo en el siglo xxi: sus constantes desplazamien-tos por la vasta geografía de un planeta hiperconectado desembocan en un malestar y una angustia generados por la desorientación y la falta de centros vitales. Así pues, a la luz de las teorías de Augé, Maffesoli o Bourriaud en torno a los nómadas y éxotas contemporáneos, exploraremos algunas manifestaciones de la narrativa española postcontemporánea, además de las mencionadas, para examinar la modernización del clásico lugar común del viaje y el viajero en el contexto de las mentalidades del nuevo siglo.

The topic of the homo viator as metaphor of life goes coordinates a set of Spanish literary works from Gonzalo de Berceo’s to Antonio Machado’s poetry. Far from losing its vitality, the concept of the human existence understood as path, transit and pilgrimage is updated by the figure of the contemporary nomad in the postmodern world. As a consequence, the human being conceived as an exote is impelled to undertake the search of his or her identity in the new globalized, dislocated and liquid world. The protagonists of La otra parte del mundo (2017) by Juan Trejo or Homo Lubitz (2018) by Ricardo Menéndez Salmón exemplify the excesses of an erratic life and nomadism in the 21st century: their constant displacements through the vast geography of a hyperconnected planet lead them to the discomfort and the anguish generated by the disorientation and the lack of vital centers. Thus, in the light of Augé’s, Maffesoli’s or Bourriaud’s theories around the contemporary nomads and exotes, this article explores some works within the Spanish post-contemporary narrative, among the mentioned novels, to study the modernization of the homo viator theme according to the 21st century mentalities.

This paper connects with posthumanism and other critical/ethical stances that question anthropocentric and hierarchical presuppositions and frameworks. The following study foregrounds animals in the global Atlantic and beyond as structuring and epistemological methodologies, considering species that travel large areas within the Northern hemisphere and others that migrate from the Northern Atlantic to the Caribbean and to Mesoamerica, such as certain whales and birds. The analysis focuses on three premodern animal representations that exceed human use value and/or upset hierarchies privileging the human within their respective texts: the gannet’s noise in the Old English elegy The Seafarer, a beached whale in the Old Norse- Icelandic Vinland sagas (The Saga of the Greenlanders and The Saga of Erik the Red), and the revenge of the animals (and tools) in the K’iche’ Maya Popol Wuj. The study promotes a global understanding of the Middle Ages and the premodern period from a posthumanist perspective.

Between 1110 and 1127, the kingdom of León-Castile found itself in an extended conflicto with the neighboring kingdom of Aragón, which gave rise to outbreak in te former of a series of political, social, and religious tensions that had been growing since the previous century. This disorder responded to the profound changes carried out within each of those spheres during the reign of Alfonso VI (1065/72-1109). After a particulary aggresive phase by both Aragonese tropos and townspeople of several imortant cities, efforts toward peace intensified. At that same time, we can perceive an increasing desire to shift attention toward the Islamic power in al-Andalus. This article proposes an interpretation of the iconographic contents of two emblematic buildings, San Martin de Frómista and San Isidore de León, as the sacralization of the pairing of the pairing of peace/war that took place around the time each church was constructed.

Frente a su producción teatral o a sus novelas, la poesía de Antonio Gala ha sido mucho menos estudiada por la academia. En este artículo se realiza un acercamiento a la poesía de Gala, en concreto a su libro El poema de Tobías desangelado (2005), proponiendo una lectura, entre otras posibles, del poemario, que es una peregrinatio vitae y una peregrinatio amoris, en clave de lírica de viajes en particular y en clave de literatura de viajes en general. Para ello, tomando como referencia principal el trabajo de Idoia Arbillaga, se analiza y ejemplifica la concreción de las cuestiones retóricas propias del género presentes en el texto —inventio, dispositio, elocutio, etcétera— y se recopilan y organizan todos los elementos relativos al viaje, al paseo y al paisaje que Gala reúne en sus poemas —los vehículos utilizados, el contacto con otras culturas, sus religiones, sus monumentos, el compañero de peripecias, etcétera—. Compared to his theatrical production or his novels, Antonio Gala’...

Jean Gerson and Nicholas of Cusa equally venerate Pseudo-Dionysius, the presumed disciple of St. Paul, but differ greatly with regard to the intellectual context in which they situate him. For Gerson Pseudo-Dionysius is the exemplary proponent of the (Augustinian) tradition that emphasizes man’s inability to work for his salvation. Gerson presents Dionysian theology as a model that stands diametrically opposed to Platonism, which he condemns as a theory that supposes that it is in man’s own power to rise up to God. Nicholas of Cusa on the other hand, being aware of the affinities of Dionysian mysticism with Platonic philosophy, praises Pseudo-Dionysius as both the greatest of the Christian theologians and of the Platonic philosophers. He arrives at a theology in which mystical union is situated beyond the dichotomy of nature and grace.

To date critical debate over the Middle English penitential romances, /Sir Isumbras/, /King Robert of Sicily/ and /Sir Gowther/, has focused on their generic features; at times they have even been labelled “secular hagiographies.” A re-evaluation of these texts from the perspective of their fifteenth-century audiences is long overdue, in particular as they outnumber any other type of romance in this period. Alongside their widely recognized didactic function, they contain a discourse about suffering which has resonances in the Job-like patterns of the cult of political martyrs in England. From this new perspective these penitential romances appear as more than just educational tools in the households of the middling gentry. This article suggests they also functioned as vehicles for the transmission and debate of ideas of kingship and governance during a period of particular political turmoil, the Wars of the Roses.

The dichotomy between Sarah and Eve in the Zohar evokes the well-known dichotomy between Mary and Eve in medieval Christianity. Though many rabbinic texts posit that the nonagenarian Sarah never menstruated until three angels arrived to announce the birth of Isaac, the Zohar interprets Sarah’s amenorrhea as a mark of her sanctity and unique status among women. Untainted by menstruation, Sarah is able to achieve a level of sanctity denied Eve and her other descendants. Sarah was free of the stain of impurity, just as Mary was free of the stain of concupiscence. This notion of Sarah emerges among Kabbalists at the same moment that the Immaculate Conception became popular in Catalonia and Castile. Maria Immaculada was a prominent symbol in thirteenth-century religious polemic, Castilian poetry, and Gothic sculpture. Jewish Mystics acculturated this newly ubiquitous symbol to create a Jewish heroine with features that bring an essential difference between medieval Judaism and Christianity into high relief.

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The English churchman and author John of Salisbury (1115/1120-1180) has been widely recognized for his interest in the human body and its pathologies as reflected in the organic metaphor for the political community that he elaborates extensively in Books 5 and 6 of his Policraticus. Far less often have scholars devoted attention to numerous other manifestations of John’s treatment of the medical profession in his writings, such as Policraticus 2.29 (where he discusses at length the theory and practice of medicine) and Metalogicon 1.4 (where he surveys the state of medical learning in his times). The paper seeks to remedy this lacuna by examining the full range of John’s discussions of medicine in these two works and setting them in the context of the state of medical knowledge during the middle of the twelfth century. In particular, we explore the possible sources of his physiological, pathological, anatomical and therapeutic views in connection with medical writings and compilations produced in Southern Italy that circulated widely in John’s intellectual milieu of twelfth-century England. We aim to reconstruct John’s efforts to integrate medical theory and practice into the broader contours of his political, moral and pedagogical theories.

Les inscriptions font apparaitre dans les villes romaines de l’Empire l’existence d’appariteurs (scribes, licteurs, viatores, praecones) qui y exercaient leurs fonctions habituelles selon le modele romain et selon la meme hierarchie qui placait les scribes au sommet et les praecones au bas de l’echelle, mais avec des variations aussi qui introduisaient des distinctions d’une cite a l’autre. A la difference toutefois de leurs equivalents romains, ils n’etaient pas organises en decuries a l’exception de ceux des colonies d’Ostie et de Narbonne qui etaient sans doute suffisamment anciennes pour avoir adopte cette organisation avant que le prestige d’etre decurialis n’en reservât l’usage a Rome.