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L'articolo offre un'introduzione generale all'evento del concilio di Nicea del 325, cercando di rispondere in maniera essenziale alle domande sulle motivazioni che l'hanno provocato, i suoi protagonisti, le modalità di svolgimento e gli esiti finali. Si ribadisce la priorità della motivazione teologica, di cui si cerca di delineare gli argomenti generali, evitando schematizzazioni in una situazione che si presenta frastagliata e diversificata in entrambi gli schieramenti. Si sottolinea l'importanza della figura dell'imperatore Costantino, che per la prima volta indisse e guidò un'assise di vescovi e che fu determinante nell'appoggiare il gruppo che si impose poi al concilio. Infine, si cerca di seguire le discussioni che portarono alla scelta di redigere un Simbolo di fede capace di raccogliere sensibilità diverse proprio attraverso la scelta di alcuni termini, in primis homoousios, che indica l'uguaglianza di sostanza tra Padre e Figlio, diventando dalla metà del secolo IV in poi la nota distintiva del credo niceno. Le fonti antiche, che rimangono sempre determinanti, lasciano molte incertezze interpretative, ma sono anche uno stimolo a continuare un percorso di approfondimento per comprendere meglio un avvenimento che presenta molti elementi di novità nella storia della chiesa e della fede. [ABSTRACT FROM AUTHOR]

The contribution summarizes the contents, method and perspectives of the conference «Nicea andata e ritorno. Traiettorie di un Concilio» [Nicea round trip. Trajectories of a Council] organized by the Patristic Area of the Theological Faculty of the Triveneto in Treviso on October 14th, 2023. The Conference saw the engagement of all the teachers of the Area not only at the planning and organizational level, but also through the contributions offered during the study day. After agreeing on the historical-theological framework, the perspective chosen, among the many possible, was to privilege three areas of particular interest in view of a contextualized and effective transmission of the faith, that is: language used, attention to the characteristics of the territory and protagonists engaged in preaching who, in our case, are the bishops of the ecclesiastical province of Aquileia. [ABSTRACT FROM AUTHOR]

Este artigo é resultado parcial de pesquisa desenvolvida no CNPq, em que se investiga a conceituação e as lógicas que operam a memória do futuro na cultura. Com base nas concepções de Iúri Lotman, o artigo objetiva compreender a memória do futuro como fenômeno de imprevisibilidade. A fundamentação teórico-metodológica contempla: pesquisa bibliográfica em escritos do pensador russo e, pontualmente, em outros autores das Ciências Humanas e Sociais; pesquisa documental e análise empírica das traduções semióticas da fotografia produzida por Régis Bossu, O Beijo. Espera-se demonstrar que, como fenômeno imprevisível, a memória se faz no ir e vir de símbolos, reminiscências e de textos culturais capazes de criar futuros.

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La narrativa de Grazia Deledda (1871-1936), caracterizada por un psicologismo de fuerte impronta romántico-idealista en el que la cultura sarda y el paisaje cobran un protagonismo especial, se construye en torno a dos componentes esenciales: el sustrato de las civilizaciones primitivas y la función expresiva del medio natural, que se plasman mediante una poderosa estructura simbólica. En el presente artículo se analiza el valor significante del viento en la novela La madre (1920), lo que nos permite profundizar en el conocimiento de los procedimientos compositivos que la autora utiliza habitualmente. Nuestro estudio recurre a las herramientas que tanto la filosofía del lenguaje como la lingüística ―y, de forma más concreta, la semántica― ofrecen al investigador con el fin de acercarnos al conocimiento del símbolo, así como a su valor referencial y dinamizador.

Il saggio, partendo dal rapporto tra fenomenologia ed ermeneutica in due momenti temporalmente diversi dell’opera di Ricœur, avanza l’ipotesi di un passaggio dal sacro come mistero, realtà indisponibile che ci interpella, in termini più vicini alla fenomenologia della religione del Novecento, al sacro come riferimento degli atteggiamenti religiosi umani da minimizzare nella sua consistenza ontologica, anche per aprirsi alla pluralità delle ermeneutiche legate ai diversi orizzonti del credere. In una prima parte, il saggio affronta l’interpretazione di Ricœur in Lectures 3 del momento rappresentativo delle filosofie della religione di Kant e Hegel. Emerge qui un orientamento che enfatizza la struttura referenziale dell’ecclesiologia kantiana e la circolarità di rappresentazione e concetto in Hegel, e guadagna la preminenza del momento simbolico nella sua capacità di rendere visibile l’invisibile. Nella seconda parte, soprattutto attraverso il saggio Phénoménologie de la religion, anch’esso contenuto in Lectures 3, mostriamo come di fronte al problema del pluralismo religioso Ricœur persegua un’idea di ermeneutica che minimizza i presupposti ontologici delle narrazioni di base e cerca di ottenere una comprensione universale del fenomeno religioso per approssimazione a partire dall’ermeneutica della propria tradizione religiosa.

In questo contributo si analizza la riflessione filosofica di Gabriel Marcel nota come pneumatologia, anzitutto facendo riferimento alla questione dell’esistenza e al mistero ontologico. L’esistenza, dal momento che è sempre esistenza vivente, si pone in relazione al mistero attraverso il sentimento. La pneumatologia o filosofia dell’anima che è ispirata da questo sentimento (espresso attraverso un linguaggio simbolico e seguendo l’intuizione originaria), esprime altresì il carattere spirituale di ogni attività esistenziale, così come è possibile ritrovare nella dimensione religiosa cristiana e nella religione orfica. Questo, secondo Ricœur, è ben visibile nella lettura che Marcel fa di Rilke, il quale apre alla possibilità di una metamorfosi e di una ricerca filosofica che investe l’anima del poeta. Nonostante Ricœur affermi che Marcel non consideri e non affronti seriamente la questione del male, Ricœur sembra tuttavia integrare nel suo pensiero la riflessione di Marcel per due motivi. In primo luogo, per l’importanza che gioca il pensiero simbolico nello sviluppo dell’antropologia filosofica e, in secondo luogo, per le conclusioni che Ricœur trae intorno alla volontà.

La teoria della metafora che Ricœur elabora prendendo le mosse dalle sue analisi sul simbolo è tra le più rilevanti del pensiero del Novecento. Opponendosi alla riduzione della metafora a mero orpello linguistico, Ricœur privilegia lo studio della metafora viva, vale a dire creativa e originale, definendola come “un errore di categoria calcolato”. Questo contributo intende elucidare il passaggio dal simbolo alla metafora prendendo in esame un caso peculiare ma emblematico: la lettura che Ricœur fa di Nietzsche. L’analisi fornisce così l’occasione per approfondire il tentativo ricœuriano di superare la riduzione tropologica di cui sarebbe permeata la Genealogia della morale facendo leva sull’idea che la coscienza è il luogo di una forma originale di dialettica fra ipseità e alterità che si esplicherebbe nella metafora della voce e della chiamata, cioè nella cosiddetta “voce della coscienza”.

In questo articolo considereremo la metafora come un fenomeno a cavallo tra linguaggio e immaginazione e, concentrandoci sul suo funzionamento, proveremo a gettare luce sul simbolo. In particolare, dopo aver analizzato il legame tra metafora e simbolo, per lasciare emergere le principali affinità e differenze, analizzeremo il funzionamento della metafora con particolare riferimento al pensiero di Paul Ricœur. Evidenzieremo soprattutto il ruolo che il pensatore francese attribuisce all’immaginazione per la costruzione del senso di una metafora. Infine, dopo aver messo in luce il legame tra immagini e parole, tra dimensione linguistica e dimensione dell’aisthesis nella metafora, proveremo a valutare quali conseguenze sia possibile derivare per una teoria del simbolo e, in generale, per una teoria del linguaggio.

Este trabajo parte de la debilitación o pérdida del símbolo en nuestra sociedad contemporánea. Resume cómo la modernidad renunció a él asentada en discursos ilustrados. Establecidos estos fundamentos, analiza las bases para su recuperación, localizando, previamente, al símbolo respecto al signo y a la analogía. Finalmente, concluye con una propuesta restauradora del concepto por medio de la experiencia. Este último concepto se abrirá desde los mundos de la estética y mística.

En este trabajo se estudia la función del cuerpo humano y su relación con la cultura, en la Filosofía de formas simbólicas de Ernst Cassirer. Según el neokantiano, la relación cuerpo-alma conforma la relación básica para el desarrollo de la «Fenomenología del conocimiento», sin embargo, a través del proceso dialéctico es necesario negar la forma material para lograr la forma espiritual de la cultura, por lo que el cuerpo, al parecer, necesita ser anulado. El objetivo es analizar y describir cómo la forma del cuerpo fundamenta el escenario mítico expresivo, pero también la fase representativa del lenguaje y la significativa de la ciencia, permitiendo la unidad en todo el proceso de la construcción del conocimiento y la forma de la cultura.

RESUMO O artigo tem por objetivo analisar a mudança no regime do signo que ocorreu na filosofia de Husserl entre os anos de 1890 e 1901. Para tanto, partimos da reconstrução da teoria do simbolismo apresentada em Sobre a Lógica dos Signos (Semiótica), de 1890, e analisamos a recepção de algumas de suas teses centrais em Investigações Lógicas, de 1901. Querse, com isso, sublinhar a relevância histórica deste pequeno tratado de 1890 para a fenomenologia madura de Husserl. Ver-se-á, específicamente, que (1) a crítica ao princípio da economia do pensar apresentada em Prolegômenos à Lógica Pura é o prolongamento de uma tese de 1890 e (2) que o conceito de intenção simbólica vazia de 1901 é a resposta de Husserl aos impasses de sua primeira teoria do signo enquanto substituto. Conclui-se, por fim, mostrando como essa mudança no regime do signo é condição de possibilidade para a análise correlativa característica de Investigações Lógicas.

This paper analyses the archetypical associations lying behind the three main characters names of de Rojas’ work: Calisto, Melibea and Celestina. The archetypes hidden in their names may function as non-conscious mechanisms that would explain their psychological profiles. In exploring the symbology associated to those names, together with their mythical and allegorical connections, it is possible to explain their personalities and to foresee their tragic destinies.

En este trabajo se considerarán aspectos relativos a los conceptos de cultura, civilización, símbolo y barbarie. Comprendemos que, lejos de emplear estos términos como campo de batalla de una actitud por lo común encubridora de una postura ideológica, conviene despojarlos de dichas connotaciones y centrarnos en explorar su significación elemental. Prestar atención al revés o negativo de dichos términos resulta revelador al respecto.

El mito es un discurso narrativo, una «historia» y, en tal sentido, un logos. Se trata de un lenguaje práctico y dialógico, un acto de habla. Un lenguaje que comunica y sirve para pensar. El lenguaje mítico, oral y simbólico, es maleable, hecho que favorece multiplicidad de reinterpretaciones. Este carácter simbólico refiere un pensamiento indirecto de fuerte carga pragmática y pedagógica. Considerado lenguaje original, y catalogado como pensamiento lingüístico metafórico, a la par que lenguaje popular-materno, es un habla elegida por la historia, no definida por su letra sino por la manera en que se dice, por su intención. En este particular, el mito funciona como un metalenguaje con sentido de valor propio. Es también el mito un lenguaje emocional, que evoluciona con la naturaleza y el propio ser humano. En definitiva, es la voz colectiva, en lenguaje figurativo y metafórico, de la comunidad, a la que proporciona cohesión, identidad y un valor socio-político.

The Museum seen as a repository of memories to be kept and handed down has happily nourished the intrinsic meaning of its architecture for some time. Thanks to Museums, contemporary architecture has been able to express some quite extraordinary formal, constructive, and expressive potential. The Museum as an autonomous work of architecture emerged at a time when Hegel was declaring the fulfilment of the historical path of the European spirit in his Lectures on the Philosophy of World History written between 1821 and 1824. In his Lectures, Hegel highlighted a simple fact that is crucial to our historical experience. We become aware of things, Hegel said, when they appear at dusk. And at that point, we can only reminisce over what has been. However, the past – the ‘already been’ – as much as it has been summarized, schematized and reorganized through abstract and conceptual knowledge, continues to populate the spaces of our interiority and collective memory and still surfaces today as a premonitory agent of revelatory anxieties. In other words, the Museum appears to our eyes as a formidable premonitory agent of revelatory anxieties.

In the present article, the author examined the function that images of the feminine play in Carl Gustav Jung's Response to Job, focusing specifically on the apocalyptic figure of the "Woman Clothed with the Sun" and her relationships with the Sophia, found in wisdom literature, and with Mary. It is shown how Jung develops the particular mythopoetic exercise of the Response by involving the feminine in celestial marriages capable of giving birth to ever more complete expressions of the archetypal Self. In the conclusion, the author established a comparison between the prefigurations of the Jungian text and our present. [ABSTRACT FROM AUTHOR]

This research considers it partial to make hermeneutics only a question of languages and outlines its possible overcoming with the landing on hermeneutic ontology and the theme of the unlimited community of speakers, which refers to hermeneutic ontology. The unlimited community of speakers is in fact a place where truth, freedom and justice coexist. Thus hermeneutics, as a search for meaning in truth and freedom, fulfills the task of making the truth. [ABSTRACT FROM AUTHOR]

El conocimiento de la medicina tradicional en México es un elemento distintivo de la diversidad cultural de este país. Por su larga existencia y convencionalidad, forma parte de los símbolos característicos de las culturas que lo desarrollaron y utilizaron de generación en generación. Sin embargo, hoy en día es objeto de apropiación legal por parte de agentes que buscan sacar beneficio de él y de otros elementos de las culturas indígenas. Esta apropiación es posible gracias al proceso de traducción y transmutación de los símbolos y a las transformaciones de las creencias a través del método abductivo, según la propuesta semiótico-pragmática de Charles Peirce. En este artículo, argumentamos que en dicha apropiación político-económica del conocimiento tradicional por parte de agentes no indígenas subyace una apropiación simbólica.

‘Giving You a voice is crossing You in things’ The song of return in Filippo Davoli’s between lyric and religion This paper aims at investigating the phenomenon of the return of religion as well as at analysing the return of lyric poetry and French phenomenology as conceptual keys to Davoli’s literary production. The thirty-year poetic activity of Filippo Davoli (Fermo, 1965) may be defined as a very personal “return to reality” where the poet inserts daily situations as part of a wider transcendental plan, which, however, does not imply dogmatic declarations of faith. According to thematic and chronological analyses, Davoli’s poetry may constitute a parallel to contemporary expressions of religious sentiment linked to poetry. In this “initiatic-spiritual” knowledge, the poet’s mystical sentiment, or ‘Song of return’, may be preparatory to a re-reading of reality which goes beyond its material dimension. Such a double level of reading can be as well exemplified by another pivotal theme in Davoli’s production: the body and its limits express both the mere caducity of the present and its “anagogic” dimension, which consists in a further interpretation of its limits.

L’attuale psicoterapia del profondo, con i suoi differenti modelli, si sta confrontando con la turbolenza degli sviluppi delle neuroscienze, con la ricchezza emozionale determinata dalle moderne concezioni del trauma e dell’attaccamento e con l’opportunità di scambi mutuamente fecondi con tutta la gamma delle più recenti acquisizioni della fisica quantistica e della biologia evoluzionistica. Questi importanti mutamenti culturali impongono una sorta di revisione dei modelli di funzionamento psicoterapico perché, nel clima di convergenza che si va designando tra la psicoterapia del profondo, il tema dell’archetipico, le neuroscienze, e più in generale con la fisica quantistica e la biologia evoluzionistica, si stanno gettando le basi di una nuova cornice epistemologica della complessità – l’ecobiopsicologia – nella quale mente, cervello e natura fanno parte di un campo in-formativo originato dal campo Akashico. Oggi questa esigenza sistemico-complessa è sentita come una necessità che ci offre la visione di un mondo sempre meno topografico e sempre più olografico. In questa prospettiva i costrutti tradizionali quali l’inconscio, l’empatia, la somatizzazione, il conflitto, l’alexitimia ed altri dovrebbero essere integrati, tramite il simbolo e l’analogia vitale, con i concetti di cognizione, di archetipo, di immaginario, di in-formazione, affinché la psicoterapia non si limiti ad esplorare il complesso dell’Io ma aspiri a focalizzarsi sugli stati dissociati del Sé, recuperando così una visione più integrale del disagio del paziente.

The semiotic problem of flowers is not merely the province of specialists. It is a shared object of analysis in a wide range of human sciences: literature, history, anthropology, religious studies. The value of flowers depends on their position in the system of the culture in question. This system can be identified with the semiotics of the natural world of the considered culture. Depending on the context, each feature of the flower can be relevant to manifest a meaning. For this reason, flowers constitute a poetic repertoire of ready-made elements and syntagmas, an imaginary which can be used in literature and in any other semiotic system to convey rhetoric effects. As they are inserted in narrative structures, these effects can further transform their value. These shifts of value entail functional changes which can be reconstructed by the researcher and can be useful to investigate the relationship between different cultures and different epochs. Flowers and plants are important elements of many religious traditions, also because they play a crucial role in cosmogonies and myths of the origin. From the analysis of the case studies considered, a radical opposition and a constant oscillation between a concrete and a metaphoric/symbolic use of plants emerges. Another significant aspect is the presence of miracle accounts, in which the concrete dimension of plants is filled of supernatural references. In fact miracles put in communication two different dimensions: visible and invisible. Many of the considered tales reveal an etiologic aspect, with the aim to explain the origin of places and plants on the basis of supernatural events.

RESUMEN El objetivo del presente artículo será sostener que la memoria impedida, carente de una dimensión simbólica y ‘sustraída del tiempo', tratada en "La memoria, la historia, el olvido" plantea un límite originalmente no contemplado a la solución narrativa de la aporía del tiempo presentada en "Tiempo y narración". Sin embargo, observamos varios elementos que llevan a desdibujar la diferencia entre la memoria impedida y la manipulada. Nuestra hipótesis es que el recurso a la metapsicología freudiana, y específicamente, su concepto de trabajo, le impiden a Ricoeur desarrollar cabalmente este límite. Recurriremos a las tesis de Certeau acerca de la escritura histórica como gesto sepultural, para ahondar en este límite y determinar las vías para superarlo.

The reading of the volume of Roberto Schiavolin about the thought of Marco Vannini has been a source of incentives for deepening and comparison, starting from mysticism, with the late antique philosophy that, especially in some thinkers, alternated the dialogue between religion and reason, between paganism and Christianity. Starting from Schiavolin’’s monograph, this “note” comes close to making Vannini’s thought dialogue with that speculative sphere of late antiquity in which various thinkers, even pagan and Christian, sought “contact” with the divine in a neo-Platonic speculative sphere, oracular and therefore mysterious. Vannini’s mystical philosophy, even though it comes from Meister Eckhart’s thought, in spite of its syntony with various personalities of the history of ideas, anyway suffers, in my opinion, from evident neoplatonic references that, starting from this paper, we will try to make it emerged more deeply. [ABSTRACT FROM AUTHOR]

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The hypothesis is that the symbolic ability (the human being relationship with symbols) is deeply influenced by the social component. It is believed that this aspect has not been considered enough in the psychological field, in particular Jungian. The process of individuation is described by Jung in almost exclusively "vertical" terms. The separation made by Jung between signs and true symbols is discussed: this separation is still valid, but must be seen in a more elastic way to avoid a fracture in what is meant as a scale of the density of meaning. Nowadays the symbolic capacity is actually compromised on both sides. The consequences of postmodernity in general (in the Zygmunt Bauman description) and the internet phenomenon in particular are analyzed in relation to the neurobiological as well as the psychological effects. The most important consequences of the constant use of internet include the difficulty in thorough reading and in the reflection and the damage of long-term memory. [ABSTRACT FROM AUTHOR]

Copyright of Critical Hermeneutics: Biannual Journal of Philosophy is the property of Universita degli Studi di Cagliari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyses the terms of the religious problem in the Analytical Psychology. The first paragraph talks about the relationships between the Jewish-Christian tradition with Analytical Psychology. In the second paragraph The Author considers the way how the abandoning of the tradition has favoured, in the opinion of Carl Gustav Jung, the spread of psychopathology in the masses. The third paragraph talks about the concept of "archetypal evolution" and the consequent necessity to reformulate the traditional mythical scenario. Based on the above, are illustrated some conclusions about the psychological importance of the myth. [ABSTRACT FROM AUTHOR]

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Dopo aver criticato l’accezione diffusa che intende il sintomo come sinonimo di malattia, segno del cattivo funzionamento di un organo specifico, e la ricerca di abolirlo per realizzare una restitutio ad integrum, viene proposta una concezione del sintomo come segno di un disagio del soggetto nella sua unitarietà e quindi simbolo del sistema di significati che costituiscono il soggetto stesso. Dalla decodificazione del simbolo si evince sia il punto di blocco del sistema-soggetto sia la maggiore complessità cui il soggetto tende.

A partir do diálogo entre a noção de modo simbólico elaborada por Umberto Eco e os estudos sobre os regimes de interação e sentido de Landowski, o presente trabalho analisa o papel dos símbolos nacionais nos discursos políticos e midiáticos que, desde as jornadas de junho de 2013 contra o aumento da tarifa do transporte público, acompanharam e alimentaram o percurso rumo ao impeachment de Dilma Rousseff e seus mais imediatos desdobramentos. Paralelamente, promove-se uma reflexão de cunho teórico, finalizada à exploração da carga estésico-passional que os símbolos podem mobilizar no curso das interações entre sujeitos sociais distintos, bem como da dialética entre regimes de sentido na qual eles se inscrevem ou da qual podem se tornar protagonistas.

The purpose of this study is to present a semiotic analysis of a TV spot for Rolls Royce WRAITH car model by using Charles Peirce’s Theory of Signs and his development of the understanding of sign categories accordingly to the relationships between the signs themselves and their processes of connection with the phenomena of the world. We propose the reading of the spot accordingly to semiotic processes of resemblance in their various degrees. The working hypothesis describes the understanding of the spot and the symbolic meaning of the car model name, these being aimed at a specific audience: the luxury market’s consumers. The visual content of the spot expresses a specific trend in creative endeavours related to gender issues in advertising for objects that are usually seen as adult toys: luxury cars. Receivers visually absorb the object desired characteristics of power, protection, security and comfort which belong to the chosen brand – Rolls Royce.

Ephrem the Syrian «The Harp of the Spirit», this was his surname, lived in the fourth century, in Nisibe. He is considered the greatest poet of the patristic age. His hymns at a distance of seventeen centuries are still sang in different churches. He is one of the few who represent Semitic Christianity; he wrote even before the period in which the Churches were subjected to a strong Hellenization. He wrote to dispute the heresies, spread in his period, that caused damage to the Christian faith and to teach the simple believers of his Church the right faith. He wrote midrasa and memra, homilies and poems written according to a certain rhyme, to memorize them easily. His theology is classified as a symbolic theology. A treatise of Ephrem on the Holy Spirit cannot be found. He did not write explaining who the Holy Spirit is, how he can have it and what he operates, but he sang hymns using metaphors that speak about him; in fact he almost said the Holy Spirit is the very symbol that transports us from the visible to the invisible, like the luminous eye, the garment of glory, the fire and the Spirit. St Efrem let the symbol cross borders and open a window to eternity, he deserved to be called «the harp of the Holy Spirit». Symbolic theology today could be an effective methodology for dialoguing with everyone and making them meet God. [ABSTRACT FROM AUTHOR]

La religión en Juegos de la edad tardía se contempla desde tres grandes perspectivas: la represión, la épica y la sabiduría. En su dimensión sapiencial señala al hombre el camino que puede conducirlo a pactar con su propia condición y ser feliz. Don Isaías, identificado en la novela como el diablo y como un sabio, representa la concepción opuesta de la religiosidad del nacionalcatolicismo y comprende las dos grandes tragedias que afligen a las personas: llevan a sus espaldas cargas que exceden sus fuerzas y son incapaces tanto del bien absoluto como del mal absoluto. Reflexionando en la misma línea que el Eclesiastés, llega a la conclusión de que lo más importante para el hombre es ser él mismo para ser feliz, y solo puede encontrar esa felicidad en la sencillez, en el pacto entre sus sueños y la realidad, en la paz consigo y con el mundo. El artículo intenta demostrar que cualquier estudio acerca de las ideas filosóficas en Landero debe necesariamente detenerse en la Biblia. Religion in Juegos de la edad tardía is considered from three different perspectives: repression, epic and wisdom. As wisdom, religion shows man the way that can lead him to come to terms with his own condition and be happy. Don Isaías, who assumes the role of the devil and of the sage, represents a completely opposed conception of the religiosity of 'nacionalcatolicismo' and understands the two major tragedies which afflict people: they carry on their backs burdens that exceed their strength and they are incapable of achieving both absolute good and absolute evil. Reflecting on the same line as Ecclesiastes, he arrives at the conclusion that the most important thing for man is to be himself in order to be happy, and that happiness can only be reached by simplicity, in the compromise between his dreams and reality, in peace within himself and with the world. This article attempts to show that any study of philosophical ideas in Landero should pay special attention to the Bible.

La ricerca impossibile in architettura, ovvero l’impossibile come ricerca, l’impossibile con tutto il suo carico di tentazioni e speranze è assunto in questo articolo come energia rivitalizzante i significati che favoriscono una buona nascita del progetto di architettura. Si tratta dell’impossibile fare immagini capaci di riflettere, potenziandoli reciprocamente, dimensione logica e dimensione simbolica delle forme dell’architettura. Ricerca impossibile da ridurre alla sola ragione discorsiva della produzione di significati generati dal mondo dell’informazione informatico/mediatica ma necessaria per risvegliare l’intreccio costitutivo di una concezione immaginativa del progetto di architettura e costitutiva dell’anima della realtà. / Impossible research in architecture, or the impossible as research. The impossible with all its load of temptations and hopes has been assumed in this article as energy, revitalizing the meanings that promote a good birth for an architectural project. This is the impossible making of images that are capable of reflecting the logical and symbolic dimension of the forms of architecture, mutually boosting them. Impossible research to be reduced to a mere discursive reason for the production of meanings generated by the IT/media world, but necessary to reawaken the constitutive interweaving of an imaginative conception of the architectural project, and constitutive of the soul of reality.

In this four-voice conversation, inspired by Hélios Jaime's Le rêve dans la littérature, la musique et la science (Fauves Éditions, 2016) we aim at exploring the meaning and the multidisciplinary intersections of Ideosemantics. This branch of Semantics investigates the main processes through which psychic images generate knowledge. In this essay Ideosemantics is the junction point of different areas of study. It highlights the main links among epistemology, aesthetics, history of contemporary art and science and explores the difference in perception and therefore in representation between Reality and the Real.

The relation between wisdom and science stands at the basis of the vast philosophical-theological reflection of Fr. Pavel A. Florenskij, one of the major thinkers of the 20th century, who with a solid interdisciplinary skill elaborated an integral vision of the Christian perspective of the world. His epistemology, centered on a rigorous epistemology of the symbol, finds in the Sophia (divine wisdom) the suitable and real place that is border and living relation between the two worlds (visible and invisible). This sophiology is here re-examined in its esthetic-ecclesiological, Christological and trinitarian relevance, but also through a peculiar cosmological and ascetic-spiritual perspective. [ABSTRACT FROM AUTHOR]

Florenskij ne La Filosofia del culto offre la sua "antropodicea", complementare alla sua teodicea, in cui mostra l'impossibilità di una filosofia senza il culto. Secondo il filosofo russo, il cristianesimo stesso è un fenomeno culturale che è possibile comprendere solo attraverso la sua dimensione cultuale. Il suo impegno sarà totale nella fatica di leggere le varie dimensioni del cosmo e dell'uomo in unità e armonia. [ABSTRACT FROM AUTHOR]

Starting from a reflection on the fragility and anthropological implications that this dimension has on human life, we try to find in the care of Christ and of the Church the answer to this need for salvation. In this logic, sacramental life in its versatility is the concrete way in which the Resurrected, in the Church through the Spirit, transfigures fragility from limit into potentiality. [ABSTRACT FROM AUTHOR]

This article explores the symbolic image of the “window” in Fyodor Sologub’s novel The Petty Demon (Melky bes), with a particular focus on the connections between literature, semiotics, and psychopathology. Windows can be thought of as thin and transparent frameworks which divide the external world (“the others”) from the internal one (“the self”), but, at the same time, they allow interactions between the two as well. Peaceful interactions are seldom contemplated; in most cases, the individual ego clashes with the collectivity. This is what happens in Sologub’s Petty Demon. Here, windows represent the struggle of the novel’s anti-hero Peredonov against the world; they stand as a symbol of his alienation from Russian society and life. Windows appear several times in the novel to signify Peredonov’s troublesome relationship with other people. In particular, broken windows and glasses suggest a growing gap between “the self” and “the others”, Peredonov and reality. Imagery drawn from the visual field helps the author to describe the protagonist’s fall into madness. On one hand, Peredonov sees the world through his paranoid eyes, and considers “the others” as a threat to his own identity. Even though, on the other hand, it is Peredonov himself, who suffering from persecution mania, fears that he is spied on by enemies. At the end, alterity will triumph over him. Thus, the novel also portrays Peredonov’s tragedy: the loss of his own “self”.

En este artículo se desea mostrar cómo la alegoría y el símbolo, en el marco del cine barroco y moderno, no son mecanismos ornamentales, sino una forma de invención semántica capaz de cuestionar la gramaticalización del lenguaje cinematográfico. No se busca hacer un análisis historiográfco de un determinado periodo del cine, sino mostrar que dichas figuras son capaces de producir sentido, sin negar su rol funcional, gracias a su uso poético. Através de un estudio de caso, de corte cualitativo (que se deriva de una investigación sobre Retórica del cine), se presenta una exegesis de sus dinámicas en cuatro flmes emblemáticos: El ciudadano Kane, Cantando bajo la lluvia, Deseo en una mañana de verano y Pierrot el loco (los dos primeras, barrocos;los dos segundos modernos).

en el presente artículo abordamos la cuestión de la naturaleza del símbolo en la filosofía de Jámblico a través del análisis del pasaje de De Mysteriis 2.11.20-41. este pasaje ha servido de apoyo a la exégesis que ve en el símbolo un elemento apartado del intelecto. Según esta lectura, el símbolo habría sido introducido por Jámblico para salvar la debilidad del alma humana ante lo divino. éste habría dejado de confiar en las capacidades del hombre, abriéndose al ámbito de la teúrgia. éste marco de interpretación adolece, sin embargo, de importantes carencias a la hora de ofrecer una comprensión profunda y coherente del papel del símbolo en la filosofía de Jámblico. A partir del estudio de este pasaje, nos acercaremos a la naturaleza de lo simbólico, buscando abrir una vía de comprensión de su papel en el proceso epistémico que perfila Jámblico. la relación que guarda esta noción con el término νοερός será determinante para nuestro estudio.