Search

Along these pages we will link the proposal of Josef Beuys and of the Viennese Actionists -we will consider, specifically, an early period of the group, and we will pay attention, foremost, to the works of Günter Brus and Otto Muehl- with characteristics related to the dialectics between orthodoxy and heterodoxy taken from the holy fools experience -a model of extreme, subversive ascetism-. The drift from the religion order to the aesthetics one must be considered as a sympton of the secularization course. From this last, it is possible to link the experience of the primitive ascetic monks with the proposal of the Viennese Actionists., Estas páginas vinculan la propuesta de Joseph Beuys y de los accionistas vieneses -en su época inicial y a partir, fundamentalmente, de los trabajos de Günter Brus y de Otto Muehl- con rasgos propios de modelos de ascetismo radical de tendencia socialmente subversiva. El trasvase que en el curso de secularización histórica se produce desde la esfera de la religión a la del arte -como dominio en el que se proyecta y se rearticula el concepto de lo sacro- permite establecer un vínculo con la tensión ortodoxia/heterodoxia tal y como se plantea al inicio del cristianismo. Entendemos que esta comparativa permite establecer una continuidad y con ello asimilar el sustrato que alimenta el imaginario contemporáneo.

This study uses a phenomenological perspective supported by Foucault’s ‘hermeneutics of the self’ to analyse Anatole France’s novel Thaïs. The novel narrates the story of a Christian hermit, Paphnutius, and a courtesan, Thaïs. Living an abstemious life in the desert and reflecting on his sins of the past, Paphnutius recalls having met a delightful actress, Thaïs and how she seduced men, including him, into the sins of the flesh. Taken in by his exhortations, she leaves all her wealth and possessions and follows the monk to attain eternal beauty and bliss. Paphnutius successfully converts Thaïs to the courtesan before she dies as a ‘purified’ soul. However, after her conversion, Thaïs’s desire and love afflict Paphnutius, who ends up doubting the truth of his faith. When he comes to know that Thaïs is on her deathbed, he starts having doubts about the reality of death and hence of God/his belief. We attempt to add a theoretically driven analysis and set forth a few observations. This paper argues that Thaïs is the story of complex human interactions revolving around the axes of truth and subjectivity and provides an excellent narration of the aesthetics of existence in the pagan and early Christian world.

This article studies Foucault´s connection with Charles Baudelaire work, really, the hidden inspiration upon Foucault´s writings. His name rarely appears but he exerts a wide influence upon Foucault´s works. In other words, Baudelaire is rarely mentioned when Foucault reflects the relationship between literature and madness. However, Baudelaire appears with all his magnificence into Foucault´s american interpretation of “What is Enlightenment?” written by Kant. Just in this work, Baudelaire burst into the boundaries of the Enlightenment´s knowledge. The same Baudelaire identifies much more with the tradition of the visionary Swedenborg than Kant´s reflection “What is Enlightenment?”, whose writer was a harsh critic of the Swedish author., Este artículo estudia la conexión de Foucault con Charles Baudelaire, auténtica inspiración en los escritos de Foucault. Rara vez aparece, pero es muy influyente en su obra. Apenas es mencionado cuando se reflexiona sobre la relación entre literatura y locura. Sin embargo, Baudelaire aparece de forma magnífica en la interpretación norteamericana, realizada por Foucault, de “What is Enlightenment? de Kant. Allí, Baudelaire irrumpe para los límites del conocimiento de la Ilustración. Baudelaire se identifica más con la tradición del visionario Swedenborg que con la reflexión de Kant, duro crítico del autor sueco.

Along these pages we will link the proposal of Josef Beuys and of the Viennese Actionists -we will consider, specifically, an early period of the group, and we will pay attention, foremost, to the works of Günter Brus and Otto Muehl- with characteristics related to the dialectics between orthodoxy and heterodoxy taken from the holy fools experience -a model of extreme, subversive ascetism-. The drift from the religion order to the aesthetics one must be considered as a sympton of the secularization course. From this last, it is possible to link the experience of the primitive ascetic monks with the proposal of the Viennese Actionists., Estas páginas vinculan la propuesta de Joseph Beuys y de los accionistas vieneses -en su época inicial y a partir, fundamentalmente, de los trabajos de Günter Brus y de Otto Muehl- con rasgos propios de modelos de ascetismo radical de tendencia socialmente subversiva. El trasvase que en el curso de secularización histórica se produce desde la esfera de la religión a la del arte -como dominio en el que se proyecta y se rearticula el concepto de lo sacro- permite establecer un vínculo con la tensión ortodoxia/heterodoxia tal y como se plantea al inicio del cristianismo. Entendemos que esta comparativa permite establecer una continuidad y con ello asimilar el sustrato que alimenta el imaginario contemporáneo.

Medieval Islamic society viewed poverty both as a social problem and as a form of religious piety. Therefore, understanding the attitudes of medieval Muslims towards poverty and the poor turns on the distinction between the involuntary poor as an identifiable group or groups in society and the adoption of voluntary poverty as a spiritual value by elite groups of pious men and women. Although the poor constituted an inherent part of the social order, in medieval Islamic societies the general tendency was to leave beneficent actions in the hands of personal rather than institutional initiative. After all, the existence of the poor provided the context for the expression of charity.

In the history of monasticism the attention given to food and discipline in diet is central to eremitical and coenobitical experience in both the East and West. The types of food and the quantities and timing of repasts are abundantly evident in precepts, rules and customs. While no dish or beverage is absolutely prohibited – not even wine or meat – nutritional choices had to be justified on biblical and religious grounds and above all medical and dietetic ones. The present article will show that consideration of these themes – with reference in particular to the medieval period and the Rule of St. Benedict (Regula Benedicti) – sheds light on our understanding of the norms of observance which for centuries have characterised the Christian ascetical tradition.

Lars Von Trier, danish film director as Carl Theodor Dreyer, promoted creation of Dogma 95, a movement that advocated that cinema be the one before, with camera in hand, without appearance of special effects and depending on actors. In this regard, are Dreyer’s films source of inspiration for Lars Von Trier, particularly in “Dogville” (Von Trier, 2003) and “Melancholia” (Von Trier, 2011) films? Do they have a similar style thematically and narratively?, Lars Von Trier, director de cine danés al igual que Carl Theodor Dreyer, impulsó la creación de Dogma 95, un movimiento que propugnaba que el cine vuelva a ser el de antes, con cámara en mano, sin la aparición de efectos especiales y en función de los actores. Al respecto, ¿son las películas de Dreyer una fuente de inspiración para Lars Von Trier, en particular para las películas “Dogville” (Von Trier, 2003) y “Melancholia” (Von Trier, 2011)? ¿Tienen un estilo parecido en la temática y en la narrativa?

Sufism, Muslim mysticism, is a phenomenon inherent in Islam, existing almost from the beginning of this religion. In the article the view of Islamic sacred texts: the Qur’an and the Hadith, to the basic principles of Sufi sm: asceticism and meditation is discussed. The most important concepts of Sufi sm arising during the period of singular mystics, i.e. the formative times of Sufi sm (9th-11th century) are underlined. Concepts such as love for God, self-accountability, piety, and Union with God were presented and interpreted. Attention was also paid to the biographies of the most important mystics from this period, as recorded in the works of their successors., Sufism, Muslim mysticism, is a phenomenon inherent in Islam, existing almost from the beginning of this religion. In the article the view of Islamic sacred texts: the Qur’an and the Hadith, to the basic principles of Sufi sm: asceticism and meditation is discussed. The most important concepts of Sufi sm arising during the period of singular mystics, i.e. the formative times of Sufi sm (9th-11th century) are underlined. Concepts such as love for God, self-accountability, piety, and Union with God were presented and interpreted. Attention was also paid to the biographies of the most important mystics from this period, as recorded in the works of their successors.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

This paper aims to describe the roots of the complex process that unifies three main aspects of the Indian world: the pre-Arian ascetic tradition, the yoga dimension as an unalienable element of the Hindu tradition, and the rise of medieval Sivaism. These three aspects converge in the hermeneutics of the symbol of S̓iva, and turn into the psycho-physical techniques of hâtha yoga characteristic of the Indian Medieval world., Este articulo considera describir la raíz del complejo proceso que unifica tres ejes del mundo indio: la tradición ascética pre aria, la dimensión del yoga como dato inalienable de la tradición hindú, y el florecimiento del Sivaismo medieval. Estos tres aspectos centrados en la hermenéutica del símbolo de S̓iva derivan finalmente en el surgimiento de las técnicas psico-físicas del hâtha yoga propias del medioevo indio.

The Apocryphal Acts of the Apostles recounts the tradition of the apostles and their public deeds. They are presented in conflict with the world around them, and they demonstrated the power of the Only One God through miracles, asceticism and martyrdom, and Christianity they represent contrasts with the beliefs and power of the Greek-Roman world. This antisocial instance is reinforced by the chastity message preached by the apostles which leads to the breakup of the marriage bond, and in the conflicts between the apostles and the civil and religious authorities. They also have apologetic, missionary, and edification concerns, but they reject the traditional cultural and social ideals in favor of new ones. The Apocryphal Acts also reflect the network of social and political patronage of the then-current Roman Empire; and redefine it from a Christian viewpoint. They present Christ as the true patron, the one above human patrons, including the emperor. The attempt to reformulate the established assumptions is a defining characteristic of the Christian identity represented in this kind of literature, Os Atos Apócrifos dos Apóstolos recontam a tradição dos apóstolos e suas façanhas públicas. Os apóstolos são apresentados em constante conflito com o mundo à sua volta. Eles demonstram o poder do único Deus verdadeiro por meio de milagres, ascetismo e martírio. O cristianismo que eles representam contrasta com as crenças e poder do mundo greco-romano. Esta instância antissocial é reforçada pela mensagem de castidade anunciada pelos apóstolos, a qual interrompe o casamento, e nos conflitos com as autoridades civis e religiosas. Eles têm preocupações apologéticas, missionárias e de edificação, mas rejeitam os ideais culturais e sociais tradicionais em favor de novos ideais. Os Atos Apócrifos também refletem a rede do patronato social e político contemporâneo do Império romano. Eles redefinem o patronato de uma perspectiva cristã e desafiam o sistema estabelecido ao apresentar a Cristo como o verdadeiro patrono, superior aos patronos humanos, incluindo o imperador. A tentativa de reformular as pressuposições estabelecidas é uma característica que define a identidade cristã representada nesta literatura.

The Apocryphal Acts of the Apostles recounts the tradition of the apostles and their public deeds. They are presented in conflict with the world around them, and they demonstrated the power of the Only One God through miracles, asceticism and martyrdom, and Christianity they represent contrasts with the beliefs and power of the Greek-Roman world. This antisocial instance is reinforced by the chastity message preached by the apostles which leads to the breakup of the marriage bond, and in the conflicts between the apostles and the civil and religious authorities. They also have apologetic, missionary, and edification concerns, but they reject the traditional cultural and social ideals in favor of new ones. The Apocryphal Acts also reflect the network of social and political patronage of the then-current Roman Empire; and redefine it from a Christian viewpoint. They present Christ as the true patron, the one above human patrons, including the emperor. The attempt to reformulate the established assumptions is a defining characteristic of the Christian identity represented in this kind of literature, Os Atos Apócrifos dos Apóstolos recontam a tradição dos apóstolos e suas façanhas públicas. Os apóstolos são apresentados em constante conflito com o mundo à sua volta. Eles demonstram o poder do único Deus verdadeiro por meio de milagres, ascetismo e martírio. O cristianismo que eles representam contrasta com as crenças e poder do mundo greco-romano. Esta instância antissocial é reforçada pela mensagem de castidade anunciada pelos apóstolos, a qual interrompe o casamento, e nos conflitos com as autoridades civis e religiosas. Eles têm preocupações apologéticas, missionárias e de edificação, mas rejeitam os ideais culturais e sociais tradicionais em favor de novos ideais. Os Atos Apócrifos também refletem a rede do patronato social e político contemporâneo do Império romano. Eles redefinem o patronato de uma perspectiva cristã e desafiam o sistema estabelecido ao apresentar a Cristo como o verdadeiro patrono, superior aos patronos humanos, incluindo o imperador. A tentativa de reformular as pressuposições estabelecidas é uma característica que define a identidade cristã representada nesta literatura.

Trabajo de fin de Grado. Grado en Estudios Árabes e Islámicos. Curso académico 2013/2014

Ovo je tekst o jeziku. O pisanoj i usmenoj poetici Momčila Nastasijevića. On je, prvenstveno, posvećen njegovim mogućim teološkim implikacijama. Nastasijević je viđen kao pesnik-teolog. Njegova pojezija analizirana je u njenom (implicitnom ili eksplicitnom) teološkom kontekstu. Naročita pažnja posvećena je njenim (mogućim) asketskim konotacijama, asketskim, u najdubljem mogućem značenju te reči. Njegove ideje o jeziku i o poeziji sagledane su u kontekstu drevnog homerskog razumevanja logosa i potonje hrišćanske tradicije., This text is about language. It is about written and oral poetics of Momčilo Nastasijević. It is mainly concerned with its possible theological implications. Nastasijević is seen as poet-theologian. His poetry is analysed in its (implicate or explicate) theological framework. Special attention is dedicated to its (possible) ascetical connotations. Ascetical in the deepest possible sense of this word. His ideas about language and poetry are referred to old Homeric logos. And to later Christian tradition.

Ovo je tekst o jeziku. O pisanoj i usmenoj poetici Momčila Nastasijevića. On je, prvenstveno, posvećen njegovim mogućim teološkim implikacijama. Nastasijević je viđen kao pesnik-teolog. Njegova pojezija analizirana je u njenom (implicitnom ili eksplicitnom) teološkom kontekstu. Naročita pažnja posvećena je njenim (mogućim) asketskim konotacijama, asketskim, u najdubljem mogućem značenju te reči. Njegove ideje o jeziku i o poeziji sagledane su u kontekstu drevnog homerskog razumevanja logosa i potonje hrišćanske tradicije., This text is about language. It is about written and oral poetics of Momčilo Nastasijević. It is mainly concerned with its possible theological implications. Nastasijević is seen as poet-theologian. His poetry is analysed in its (implicate or explicate) theological framework. Special attention is dedicated to its (possible) ascetical connotations. Ascetical in the deepest possible sense of this word. His ideas about language and poetry are referred to old Homeric logos. And to later Christian tradition.

Las Reglas para sentir con la Iglesia revelan en su autor, el cual las concibió en París, aunque las redactase tal vez en Italia, un espíritu y también una espiritualidad, una manera de concebir la vida cristiana y religiosa diametralmente antierasmista. Ni diga M. Bataillon que Ignacio ha evolucionado en sentido frailesco y popular; porque de haber algún cambio en la vida espiritual del Santo, será más bien en sentido contrario, simplificando su ascetismo y abandonando, por incompatibles con su vida de estudio, ciertas penitencias corporales y obras externas de devoción, de las que Erasmo apellidaba farisaicas.

Las Reglas para sentir con la Iglesia revelan en su autor, el cual las concibió en París, aunque las redactase tal vez en Italia, un espíritu y también una espiritualidad, una manera de concebir la vida cristiana y religiosa diametralmente antierasmista. Ni diga M. Bataillon que Ignacio ha evolucionado en sentido frailesco y popular; porque de haber algún cambio en la vida espiritual del Santo, será más bien en sentido contrario, simplificando su ascetismo y abandonando, por incompatibles con su vida de estudio, ciertas penitencias corporales y obras externas de devoción, de las que Erasmo apellidaba farisaicas.