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Neste trabalho foram discutidos inicialmente alguns argumentos que, na opiniao do autor, reforcam o modelo proposto. Estes mostram o carater evolutivo da Teoria de Darwin com o aparecimento da flecha do tempo e da irreversibilidade. Comenta outros resultados obtidos por Prigogine em seus estudos de sistemas instaveis longe do equilibrio e sobre correlacoes de particulas. Apresenta em seguida alguns comentarios concernentes as ressonâncias de Poincare, ondas eletromagneticas e neuronios. Culmina mostrando parecer existir uma similaridade entre as ondas eletromagneticas e neuronios e entre sinapses e ressonâncias de Poincare. Nas Consideracoes Finais mostra que, existindo esta similaridade e sendo satisfeitas algumas outras suposicoes, talvez seja possivel chegar-se ao elo pretendido (consciencia) entre o ser humano e o universo.

This article argues that the Wisdom of Solomon complicates Martinus C. de Boer's typology of two ‘tracks’ of Jewish apocalyptic eschatology (‘forensic apocalyptic eschatology’ and ‘cosmological apocalyptic eschatology’). Wisdom, which entails both ‘forensic’ depictions of an eschatological courtroom (5.1–14) and ‘cosmological’ depictions of cosmic war (5.15–23), offers a cosmology fundamentally incompatible with the cosmology presumed in de Boer's ‘cosmological apocalyptic eschatology’. Instead of envisioning eschatological justice as the result of a divine invasion, Wisdom envisions it as the result of divine pervasion. That is, cosmological eschatology in Wisdom entails a fully functioning, divinely pervaded cosmos operating as it was intended to operate. Wisdom innovates within Jewish apocalyptic tradition by employing the mythological idiom of apocalypticism to defend the philosophical claim that the cosmos is just and facilitates life for those who are likewise just.

This article surveys Tony Weir's case notes and book reviews for the Cambridge Law Journal between 1963 and 2002 in order to illuminate Tony's unique genius as a legal academic and thinker. Reading Tony's case notes and book reviews reveals that he cannot be characterised as either a “lumper” (someone who seeks to reduce the law down to a few elemental ideas and concepts) or as a “splitter” (someone who resists such a reduction). Instead, Tony's genius lay in his possessing the Keatsian quality of “negative capability”. This quality allowed Tony to be both a lumper and a splitter at the same time, refusing to identify himself definitively with either way of thinking about the law.

Jan Patocka's “Galileo Galilei and the End of the Ancient Cosmos” was initially published in the popular science journal Vesmir, 33 (1954), no. 1, pp. 27–29. The year before, there had been published in the same journal, under the general heading “On the Development of the Ideas of Natural Science,” a series of Patocka’s articles, including “The First Critics of Aristotelianism” [Vesmir 32 (1953), no. 7, pp. 254–256]; “The Breakdown of Aristotle’s Dynamics and the Prelude to Modern Mechanicism” (ibid., no. 8, pp. 285–287); “Intermezzo on the Threshold of Modern Science: Cusanus and Comenius” (ibid., no. 9, pp. 322–325). This series had been introduced by yet another text: “Aristotle’s Philosophical Natural Science” [Vesmir 32 (1953), no. 3, pp. 102–105]. A last short essay on the theme of the birth of modern natural science—“On the Significance of Francis Bacon of Verulam” [Vesmir 40 (1961), no. 5, pp. 152, 155, and no. 6, pp. 186–188]—followed several years later. These texts were all subsequently revised to a greater or lesser extent and included in the book Aristoteles, jeho předchůdci a dědicove (Aristotle, His Forerunners and Successors), Prague: NCSAV, 1964.

espanolLos fragmentos de un autor anterior a Socrates, como Jenofanes de Colofon, han dado lugar a las mas diversas interpretaciones. Muchas de ellas son incompatibles entre si porque alcanzan resultados contradictorios. Gracias a la imagen de las teselas de un mosaico y la ayuda de un dibujo previo en forma de «triangulo primordial», el autor de este ensayo quiere ofrecer una nueva interpretacion de los fragmentos de este filosofo, alrededor de los tres ejes fundamentales de la metafisica occidental: el ser humano, Dios y el cosmos. Su interpretacion explora no solo los tres vertices del triangulo, sino tambien sus reciprocas interacciones, de modo que finaliza poniendo de relieve una reconstruccion global de este poeta exiliado que auna antropologia, teologia y cosmologia. EnglishThe fragments from a pre-Socrates author, such as Xenophanes of Colophon, have given rise to the most diverse interpretations. Many of them are incompatible with each other because they come contradictory conclusions. Thanks to the image of the mosaic tiles and the help of a previous drawing in the form of «primordial triangle», the author of this essay wants to offer a new interpretation of the fragments from this philosopher, surrounding the three fundamental axes of the Western metaphysics: the human being, God and the cosmos. His interpretation explores not only the three vertices of the triangle, but also their reciprocal interactions, so that it ends up highlighting a global reconstruction of this exiled poet who combines anthropology, theology and cosmology.

espanolLa experiencia estetica de Maria Zambrano se articula en torno a un centro de valores sensibles del hombre. Valores que le permiten sentir constantemente la necesidad y el deseo de ir mas alla, de ver de otro modo la simple fruicion artistica y, de esta manera, tender hacia ese nucleo etico encarnado en la propia existencia: de su existencia unica de y en el cosmos. En nuestra reflexion queremos centrarnos en algunos detalles de su produccion estetica, que denota una rara sensibilidad filosofica en el desierto desolado de la barbarie del siglo xx, para identificar ese singular encanto de la mirada zambraniana orientada hacia la belleza: unica posibilidad que tiene el ser humano de no perderse en los meandros de la oscuridad del mundo y, en muchos casos, de su alma. EnglishMaria Zambrano’s aesthetic experience articulates itself around a center of sensible values of man. It is, in fact, the experience of an elsewhere or otherwise also with respect to the traditional way in which the aesthetic fruition has been understood. For Zambrano, aesthetic fruition is an experience in which the subject feels himself united with that ethical nucleus whose presence fills the body with the very existence of his being a creature of and in the cosmos. In our reflection, then, we would like to dwell on some aspects of Zambrano’s aesthetic production, because, by rehabilitating the enchantment of a gaze oriented towards beauty it stands out from others developed in the 1900s. Being sensitive to beauty and letting oneself be enchanted by it is, for Zambrano, the only chance that the human being has to not get lost in the gloomy darkness of the world which, in so many cases, is also the one affecting his soul. italianoL’esperienza estetica di Maria Zambrano e articolata intorno ad un centro di valori sensibili dell’uomo. Valori che gli permettono di sentire costantemente la necessita ed il desiderio di andare oltre, di guardare in altro modo la semplice fruizione artistica e, cosi, tendere verso quel nucleo etico incarnato nella sua stessa esistenza: della sua esistenza unica del e nel cosmo. Vogliamo centrare la nostra riflessione su alcuni dettagli della sua produzione estetica, che denota una rara sensibilita filosofica nel deserto desolato della barbarie del xx secolo, per identificare quell’incanto speciale dello sguardo zambraniano orientato alla bellezza: unica possibilita per l’essere umano di non perdersi nei meandri dell’oscurita del mondo e, in molti casi, della sua anima.

This supplementary essay aims to respond to and clarify the misunderstandings concerning the concept of cosmotechnics, the ambiguities of the term cosmos arisen in the article "For a Cosmotechnical Event," as well as the reason for the neologism of cosmotechnics.

Various key concepts in the Qur’an serve a critical role in correcting misconceptions in the minds of its addressees, transforming these erroneous understandings into correct ones and progressively constructing a new mentality in the person. The Arabic word rabb (lord) used in the Qur’an to mean “God’s subjugation and uninterrupted administration of the entire cosmos as owner of all creation” is one such concept. Given the obscure and contradictory conceptions of God and lordship (rububiyyah) that the Qur’an’s first addressees had, this term serves an important function in emphasizing God’s continuous administration of the cosmos and, more particularly, of man as the lord of all of creation. Accordingly, considering how frequently and in what ways the word rabb is used in the Qur’an during the first half of the Meccan period, we observe that it constitutes one of the cornerstones and fundamental concepts of the Qur’an. In our aim to depict the current situation, we will discuss certain key points that demonstrate how the first addressees of the Qur’an, i.e., the Meccan polytheists, perceived both God and the concept of lordship. After this, we attempt to determine the style in which the word rabb is used, the number of times it appears, and its ratio of use compared to other words over the course of the Qur’an’s revelation. Then, we will attempt to identify how this data resonated in the mentality of the Qur’an’s original addressees, the Meccan polytheists.

In response to Yuk Hui’s essay “For a Cosmotechnical Event,” I argue that the cosmos can only be metaphysically apprehended through a deepening of its astrophysical understanding. This understanding makes the universe—and the Earth—a contingent, historical, and an-archic formation. Dasein is therefore under planetary condition, seeking to ensure that the Earth is finally able to recognize its strangeness. The technologies capable of accompanying an Earth traversed by the abyss of the universe should be able to express a resolutely a-modern, a-human, a-national, and ex-centric technique.

AbtractIn the Gospel of John, Jesus declares himself to be the way to the Father; in the First Apocalypse of James, Jesus explains exactly what this way entails. This article analyzes how 1 Apoc. Jas. uses the Johannine christological themes of identity, death and ascension and makes them applicable for human salvation. The identity of Jesus as a son of the Father, as opposed to the inhabitants of the world/cosmos, his autonomous death that conquers cosmic evils, and his immediate ascension and fleshly return are all Johannine motifs that are reformulated in 1 Apoc. Jas. Jesus reveals to James that he too is a son of the Father, and James must declare this identity during his postmortem journey through the celestial toll-collectors. He must not fear his impending stoning as, like other martyrdom literature, the martyr is immune to earthly concerns, and the real challenge lies in the cosmic sphere.

El ser del hombre y el ser del mundo se relacionan desde unas fuerzas imaginativas que determinan nuestra realidad. En esa relación, mediada por la palabra poética y las imágenes, nuevos núcleos de sentido irrumpen cohesionando en forma de matriz las múltiples fuerzas que el mundo expresa e interrelaciona. El cómo esas fuerzas y esas imágenes crean un tejido ontológico y su sentido oculto puede ser explicado a través de la interpretación que Bachelard ofrece en lo referente al imaginario y sus estructuras cosmológicas. En ese equilibrio la imagen y la palabra aparecen como límite capaz de captar el devenir de la vida, de la ensoñación hecha cosmos. La recepción de esa verdad en forma de imagen en la conciencia se dará, según Bachelard, en el tiempo del instante, y para ello recurrirá a una fenomenología heterodoxa capaz de captar la esencia de lo allí dado. The being of man and the being of the world are related from imaginative forces that determine our reality. In this relationship, mediated by the poetic word and the images, new nucleus of meaning burst forth, cohesive in the form of a matrix the multiple forces that the world expresses and interrelates. How these forces and those images create an ontological fabric and its hidden meaning can be explained through the interpretation that Bachelard offers in relation to the imaginary and its cosmological structures. In this balance, the image and the word appear as a limit capable of capturing the evolution of life, of the reverie turned into a cosmos. According to Bachelard, the reception of that truth in the form of an image in consciousness will occur in the time of the instant, and for this he will resort to a heterodox phenomenology able to capture the essence of what is given there.

International audience; According to pythagoreanism and later Plato, if the world is perfect and ruled by mathematical laws, the movement of the planets is harmonious, drawing perfect circles and producing music. In this way, the "Harmony of the Spheres" theory considers that planets themselves have an eternal and beautiful "soul". Thus, we want to show in our article that the modern conception of "planet" has lost its spiritual meaning under the guise of rationality. If science claims to be more objective than before, in fact it reduces evey being to a simple material object. By opposition, Edmund Husserl calls the "Lifeworld" (Lebenswelt) the natural perception humans have of their world. According to him, the Earth itself is not a planet, because it is the "Arch" where Humans live in accordance with a natural world. We will question that point of view through the filter of disenchantment.

espanolEl articulo de reflexion focaliza su interes en el estudio de la filosofia de la ciencia en contextos de postverdad. Se hace una discusion entre ‘saber’ y ‘conocimiento’, entendiendo su valor social y utilidad. Decir ‘filosofia de la ciencia’ implica el estudio de las posturas paradigmaticas y preguntas de los grandes pensadores de la historia de occidente, pero tambien, significa comprender el sentido que estas tienen en el marco de las relaciones interhumanas; es decir, de las formas como los seres humanos entienden las cosas, los fenomenos, el cosmos, las partes, el sujeto-objeto, la realidad, la verdad o la incertidumbre. El texto contempla algunas ideas discursivas que remueven la curiosidad y el espiritu critico sobre las discusiones de objetividad sobre el conocimiento, en aras de escudrinar las preguntas fundamentales de todos los tiempos: ?por que conoce el hombre? ?para que conoce? ?como conoce? ?es posible llegar a la realidad de las cosas? ?que utilidad tiene el conocimiento? ?el conocimiento es verdadero? En efecto, se establece tambien la discusion sobre la epistemologia y la filosofia de la ciencia, buscando un giro sobre la vision tradicional y su sentido teorico en el marco de nuevas logicas tejidas en la sociedad liquida, multidimensional, compleja; en constate evolucion, cambios paradigmaticos y post verdades. EnglishThe article focuses on the study of the philosophy of science in post-truth contexts. A discussion is made between 'knowing' and 'knowledge', understanding its social value and usefulness. To say 'philosophy of science' implies the study of the rigorous postures and questions of the great thinkers of Western history, but also, it means understanding the meaning they have in the framework of human social relationships; that is, of the ways in which human beings understand things, phenomena, the cosmos, the parts, the subject-object, reality, truth or uncertainty. The text contemplates some discursive ideas that remove the curiosity and the critical spirit on the discussions of objectivity of knowledge, in order to continue scrutinizing in the fundamental questions: Why does the man know? What does he know? How does he know? Is it possible to get to the reality of things? What is the use of knowledge? Is knowledge true? In effect, the discussion about the epistemology and the philosophy of science is also established, seeking a turn on the traditional vision and its meaning in the framework of new logics that are woven in this liquid, multidimensional, complex and constantly evolving society, with paradigmatic changes and post truths.

Despite so many advances, modern physics remains entangled in a number of open questions, some of which are responsible for considerable obstacles in the last 30-40 years. I belong to the group of those who consider that the biggest problem comes from instrumental and conceptual limitations. Our ways of understanding the universe are still extremely limited by the heritage of classical-positivist thinking. Moreover, it is not simple to break the constraints of a brain whose functional design has developed over millions of years in three-dimensional interactive evolution basically conditioned by the imperatives of survival. This natural resistance to a broad theoretical reconstruction leads us to advance very slowly through the innermost essence of the cosmos, having evident reexes on our motivations and expectations. Present essay examines a preliminary model of spacetime structure in an attempt to oer new conceptual support for the study of the quantum entanglement. Wick-rotations are applied on a quaternionic basis to establish the theoretical foundations of the proposed spacetime symmetries.Key words: Wick-rotation, quaternion, Clifford algebra, quantum entanglement, spacetime symmetries.===========================================================================Resumo: Apesar de tantos avanços, a física moderna permanece enredada em várias questões abertas, algumas das quais responsáveis por obstáculos consideráveis nos últimos 30-40 anos. Eu pertenço ao grupo daqueles que consideram que o maior problema vem das limitações instrumentais e conceituais. Nossos modos de entender o universo ainda são extremamente restringidos pela herança do pensamento positivista clássico. Além disso, não é simples quebrar as restrições de um cérebro cujo design funcional se desenvolveu ao longo de milhões de anos de evolução interativa tridimensional, basicamente condicionada pelos ditames da sobrevivência. Essa resistência natural a uma ampla reconstrução teórica nos leva a avançar muito lentamente através da essência mais íntima do cosmos, tendo reexos evidentes em nossas motivações e expectativas. O presente ensaio examina um modelo preliminar de estrutura de espaço-tempo numa tentativa de oferecer novos subsídios conceituais para o estudo do emaranhamento quântico. Rotações de Wick são aplicadas a uma base quaterniônica para estabelecer os fundamentos teóricos da simetria proposta entre espaço e tempo.Palavras-chave: Rotação de Wick, quatérnio, álgebra de Clifford, emaranhamento quântico, simetrias do espaço-tempo.

Los relatos sobre el origen del mal y la muerte provienen del neo-lítico y se reelaboran en occidente en el calcolítico. En occidente se vincula el origen del mal a una acción humana posterior a la creación, el pecado original. En oriente se vincula a la emanación de la divinidad hacia el exterior, y es an-terior o simultaneo al despliegue del cosmos en la pluralidad espaciotemporal. La visión oriental explica mejor el alcance trascendental del mal originario y la aparición de la muerte como fenómeno universal. Se sugiere una síntesis de ambas visiones mediante una articulación del sentido literal y moral de los relatos sagrados con su sentido alegórico y místico. The stories about the origin of evil and death come from the Neoli-thic and are reworked in the West in the Chalcolithic. In the West, the origin of evil is linked to a post-creation human action, original sin. In the East it is linked to the emanation of the divinity towards the exterior, and it is prior or simultaneous to the unfolding of the cosmos in the spatiotemporal plurality.The oriental vision better explains the transcendental scope of the original evil and the emergence of death as a universal phenomenon. A synthesis of both visions is suggested through an articulation of the literal and moral meaning of the sacred stories with their allegorical and mystical meaning.

Esistono un vuoto negativo e un vuoto positivo. Il primo origina oppressione, il secondo si pone come spazio aperto al possibile, ed è questo il vuoto che l’arte cinese esprime: la possibilità del diverso, l’incompletezza dell’esistente, la parzialità del Primordiale che si dà in un’immagine, in una pennellata, in un suono o in una parola che è sempre senza forma definita.

O presente estudo crítico pretende tratar do ato de filosofar enquanto possibilidade de retomada da infância mais longínqua e que permanece por toda a vida. O ato criador é antes de tudo um potencial cósmico, pelo qual a criança se apropria de seus mundos interiores em toda a sua inteireza na multiplicidade das infâncias, de modo que a infância pode e deve habitar em cada um de nós. Nesse sentido faremos um estudo crítico aproximando a filosofia de Gaston Bachelard (1884-1962) com Rudolf Steiner (1861-1925). Um lampejo dessa aproximação já foi realizado anteriormente por Michel Onfray (1959 -) em seu livro Cosmos, contudo, por meio de um ponto de vista crítico diferente de Onfray (que considera o trabalho de Steiner duvidoso), gostaríamos de encontrar aproximações possíveis entre o humanismo bachelardiano e a antroposofia, tentando conciliar principalmente os aspectos de transição entre a infância e a juventude, que ambos empreender e que são baseados na relação do ser com o cosmos, a natureza e seus elementos. Para isso, partiremos do texto A poética do devaneio de Bachelard fazendo uma intersecção com a conferência O valor moral da cultura científica, bem como, nos utilizaremos de dois textos de Steiner, A filosofia da liberdade e A educação da criança segundo a ciência espiritual. Nesse processo investigativo, utilizamos uma metodologia praxeológica que vai desde uma investigação contextual sobre os aspectos filosóficos, pedagógicos e antropológicos que nos levaram aos resultados do imaginário da infância bem como suas implicações morais na construção subjetiva do conhecimento.

espanolLa problematica de apropiar a America en el pensamiento occidental incentivo una pro­duccion conceptual que reconfiguro la forma de entender la politica y el poder. En este contexto de reordenamiento del cosmos europeo, surgiria una teoria que permitira interiorizar al Nuevo Mundo en el imaginario politico de occidente: el contractualismo. Los principales autores de esta corriente seran Hobbes, Locke y Rousseau. El recorrido teorico que refieren estos es similar: los hombres viven en una etapa pre-social llamada estado de naturaleza, que es superada al desarrollar un pacto social, que permite ir conformando un estado social. Se concluye que America sera una pieza central en el esquema contractual, principalmente porque su referencia proveera de un sustento empirico a los hipoteticos que se enarbolaran sobre dicho esquema. EnglishThe problem of appropriating America in Western thought encourages a conceptual produc­tion that reconfigured the way of understanding politics and power. In this context, a theory would arise that would allow internalizing the New World in the European political imaginary: contractualism. The main authors of this current will be: Hobbes, Locke and Rousseau. The theoretical course that these refer to is similar: men live in a pre-social stage called the state of nature, which is overcome when developing a social pact, which allows for the formation of a social state. It is concluded that America will be a central piece in the contractual scheme, mainly because its reference will provide an empirical support to the hypotheticals that will be raised in said scheme.

The world has always been, and will always be a fascinating enigma to man. Generations of thinkers have struggled to fathom the world and explain it in an intelligible formation. Till date, a thoroughly satisfactory explanation of the cosmos has not been finagled. The search for a comprehensive explanation of the world continues. Dominating the interpretations of the world are the materialistic and idealistic schools of thought. These are diametrically opposed cosmological systems without a middle ground. The materialists see the world as essentially material, devoid of any god or maker. The idealists see the world as a product of a spirit or mind. They believe the world to be fundamentally non-material in nature. Nkrumah, a thorough going materialist, believes the world to be fundamentally material in nature, Berkeley who was the most radical advocate of idealism, however, believes the world to be fundamentally spiritual. But the cosmos is, irrespective of man’s interpretation of it. It is fundamentally one in our experience. The problem lies with our conception of some phenomena as material; and some others as spiritual. How can the material and non-material interact? If the world is material, it is definitely not spiritual. If it is made of ideas only, it is definitely not material. But supposing the world is neither material nor spiritual? It could as well be that our definition of matter does not encompass some of the properties inherent in the phenomena we regard as ‘matter”. It could as well be that what we refer as “spiritual” are properties inherent in but not encompassed by the definition of what we call matter. We could as well be living in a “matserial” cosmos, a world that is fundamentally made up of substances whose properties include those we conceive as “material” and some of those we consider as “spiritual”. Perhaps it is time to re-examine our concept of matter and our concept of spirit. Perhaps, we should be talking of “matser” rather than matter and spirit. This work is a product of library research, philosophical analysis and systematic philosophical speculation. It addresses the problem of the interpretation of the world which encompasses the problem of language and the mind/matter dichotomy. It is the finding of this work that the cosmos is neither made up solely of matter or spirit. Phenomena exhibit characteristics which we traditionally describe as spiritual and material. Our conceptualizations of mind and spirit logically leads to a dual cosmos of mind and spirit, which obviously is fallacious. We are in one cosmos. The cosmos is only doubled in our language, not in our experience. Our experience of the cosmos remains one. It is the recommendation of this work that “matser” rather than mind and spirit should be used to characterize phenomena. Ours is a matserial cosmos.

This paper illustrates a relative unconsidered aspect of Alexander von Humboldt’s life and work: translation. Humboldt was however very aware of the importance of translation as a way to diffuse geographical knowledge. If this question concerns many actors (translators, editors especially) and draws networks around Humboldt, it is also shaped by an epistemic, heuristic and stylistic issues. This paper will precisely focus on the stylistic aspect of the translation of the Cosmos, Humboldt’s masterpiece.

A View From Up Close: The Concept of the Cosmos and Celestial Bodies as Culturally Tamed WorldThe concept of the cosmos, shaped in ancient Greek philosophy, has a different meaning today. This change of meaning reflects rejection of the idea of the cosmos as order established by the gods. The author of the article, as a cultural anthropologist and amateur astronomer, describes this problem by analyzing selected examples of the concepts of the cosmos and of celestial bodies, such as Venus and Sirius. These concepts are examples of alternative knowledge that was an important component of cultural systems. Also touched upon in the article are issues of epistemology and philosophy of science. Spojrzenie z bliska. Koncepcja kosmosu i ciał niebieskich jako świata oswojonego kulturowoPojęcie kosmosu ukształtowane w starożytnej filozofii greckiej ma współcześnie odmienną treść, co odzwierciedla porzucenie idei kosmosu jako ustanowionego przez bogów porządku. Autor artykułu, jako antropolog kulturowy i adept astronomii, opisuje ten problem, analizując wybrane koncepcje kosmosu oraz takich ciał niebieskich, jak Wenus czy Syriusz. Koncepcje te to przykłady alternatywnej wiedzy, która była ważnym składnikiem systemów kulturowych. Na drugim planie podjętych w tym artykule rozważań brane są pod uwagę kwestie dotyczące epistemologii i filozofii nauki.

This research aims to determine the ihwal of correspondence between humans and cosmos according to the Sufism cosmological’s thingking of Ibn ‘Arabi and al-Ishaqi, which of course these two ideas will be compared. This ihwal correspondence caused a polemic because it was closely related to divine thing. In the Sufism cosmology, humans and the cosmos were placed in a position that aimed at reflecting God’s self-manifestation. To determine the ihwal correspondence, this research use library research method. Meanwhile to achieve the result of data analysis as expected, the study uses inductive and comparative method also analysis from hermeneutic theory of Hans-Georg Gadamer. The result of this research determine that Ibn ‘Arabi and al-Ishaqi approve this two entity that become one each other to keep and preserve the actualization of God’s self-manifestation. But, according al-Ishaqi, this correspondence places the universe as part of human, because human is macrocosm and cosmos is microcosm. This thought different with Ibn ‘Arabi which positions human as part of the universe with the cosmic structure that said human is microcosm and cosmos is macrocosm. Despite different this specification, human and cosmos have to complement each other to achieve His-determination like interaction between subjects each other.

This article’s premise is that science holds the promise of deepening religious perspectives on creation. The natural sciences have convincingly proved that nature is not static, or a ready-made creation dropped from heaven. Theologians need to read nature as scientists see it and engage withthatunderstanding theologically. The concept ofresonanceis applied to denote this tangential relationship as an eco-social constructivist understanding of reality. Two proponents, one scientist and one theologian, have been chosen who share this view of a holistic reality, and the objective is to determine the degree of resonance viable of these magisteria. A method of polycentric hermeneutics is thus pursued. Although we referred to the concept ofconsilienceregarding von Humboldt’s enterprise, it is not in the authors’ scope to achieve this with science and theology asdisciplines sui generis. However, if resonance becomes vital in understanding reality,faithis inevitable (Anselm). If a creation theology seeks a degree of plausibility, it requires the feedback-loop methodology of science. We all share one earth: the closer we all come to a shared end, the closer we also come together and relativise differences. The naturalist Edward O. Wilson suggested that science and religion should set aside their differences to save the planet. Resonance has the potential to let new horizons emerge in our mutual endeavour to come to grips with reality and to map out certain tangentially overlapping magisteria. Contribution:Through resonance, the thought constructs of a scientist and a theologian are juxtaposed. An iterative hermeneutics’ importance is emphasised in the theology and science discourse, if faith seeks understanding and leads to awe. And the conclusion is that the ‘spiritual dimension’ and the ‘natural dimension’ do not only overlap but are tangential, as they engage with the same reality.

Resumen El hombre siempre está en relación, no puede no estarlo. Su mera existencia implica la relación con Dios, consigo mismo, con los demás y con el cosmos. Si bien la modernidad invita al individualismo, también existe la posibilidad de fomentar un ser más abierto a relacionarse conscientemente para reconocer todo lo que lo rodea y entenderlo como bueno para sí mismo. El presente artículo problematiza el concepto de amor como modo primordial de la existencia humana a partir de un diálogo con distintos autores de la tradición filosófica y teológica, mediante una metodología hermenéutica y en el marco del diálogo entre la filosofía clásica, la teología católica y el personalismo filosófico, integrados por una cosmovisión cristiana en la que el amor es uno de los conceptos fundamentales. Como punto de partida y, a manera de introducción, se ofrece al lector un marco del concepto de amor y la justificación de la noción de amor como modo primordial. Posteriormente, se dedica un apartado a distintas concepciones del amor en la historia del pensamiento y se explica la importancia de la razón como facultad humana en la experiencia del amor contra visiones irracionalistas muy propias de la posmodernidad. En lo sucesivo, se sustenta la existencia del modo amor en la relación del hombre consigo mismo y en el marco de la alteridad, con base, principalmente, en la propuesta personalista. Por último, se define el amor como modo de relación con el cosmos, considerando que amar y cuidar el mundo que se habita es una de las características del hombre que vive el amor como modo primordial de la existencia. Abstract Human beings are always in a relationship, they cannot avoid it. Just their existence involves a relationship with God, with themselves, with the others and with the cosmos. Though Modernity invites to individualism, there is also the possibility to promote human beings that are more open to consciously interact with others, to recognize everything that is around them and see it as a good to themselves. The article addresses the concept of love as a fundamental way of being human based on several authors of the philosophical and theological traditions, and following a hermeneutic method framed within the conversation of classical philosophy, catholic theology and philosophical personalism, which are brought together by a Christian worldview in which love is a fundamental concept. As a starting point and as a form of introduction, the article presents a framework of the concept of love and a reason for love as fundamental way of being. It then presents several ideas of love throughout the history of thought and explains why reason is a key human faculty for the experience of love, contrary to some views of postmodernism. Afterwards, it suggests love as mode of the relationship of human beings with themselves within the frame of alterity, based particularly on personalism. Finally, it establishes love as a mode of the relationship with the cosmos, considering that loving and taking care of the world is one of the features of the human beings who live love as a fundamental way of being.

In this article I address the tensions between normative political philosophy and aesthetic cosmopolitanism. Jurgen Habermas and Jacques Derrida have been two of the most influential philosophers to engage with the political and ethical questions of cosmopolitanism. Habermas has drawn on the foundations established by Immanuel Kant and set out to define an institutional framework that could secure the rights of people in an age of mobility. Derrida’s emphasis is more heavily slanted to ethical relations rather than geo-political structures. He reversed Kant’s starting point, by placing the exposure to the other and the necessity of hospitality as the basis of freedom and truth. While both Habermas and Derrida have developed their political philosophy by working in close touch with Kant, the transcendental aspects of his thinking is now totally absent in the contemporary debates. As a general rule political philosophy has averted its gaze from the cosmos, and more generally it has to be noted that it has bracketed the founding philosophical concepts of aesthetics and physis. The focus is mostly on the terrain of anthropos, polis and the nomos. In short, the discussion begins and ends within the normative parameters of cosmopolitanism. By contrast, artists from the pioneering modernists like Malevich to contemporary figures such as Saraceno have never abandoned the quest for cosmogony. The ethical orientation of aesthetic cosmopolitanism appears to co-exist with a wider claim of belonging to the cosmos. In this article I contrast the orientation and scope of thinking between normative and aesthetic cosmopolitanism in order to reframe the spheres of connections in contemporary thought.

The paper discusses Henryk Skolimowski’s concept of man as “the ambassador of the cosmos” in the context of his ecophilosophy. Man is interpreted here as an integral part of the universe, expressing its essence, and playing the role of an active agent co-responsible for the shape of life and things to come within the process of cosmic evolution. In Skolimowski’s philosophy, the entire cosmos is treated as a Sanctuary, and man cooperates with divine cosmic forces in the process of its development. It can even be said that as a homo creator, man co-creates the cosmos in the unceasing process of transcending, and as such is responsible for life in its entirety as well as the future fate of the world. In his eco-ethics, Skolimowski gives priority to “the eleventh commandment” which imposes the moral obligation to respect all forms of the cosmic life. Eco-ethics is characterized by the attitude of reverence, love, respect, and universal justice to every manifestation of life. Ecophilosophy as philosophy of life provides a basis for a new relationship between man and nature in its entirety. Skolimowski formulates the ideal of cosmism which is to replace traditional humanism. In this concept, all cosmic beings are sanctified as possessing the divine potential, while man who in the fullest way expresses and actualizes this potential becomes a true “ambassador of the cosmos.”

This chapter brings together Donne’s Anniversary poems and Descartes’ Discourse on Method, texts that seem opposite both formally and in their relations to the intellectual innovations of the spatial turn (it is here that Donne complains about the ‘new philosophy’, and where the Cartesian new philosophical programme begins). Yet I suggest that despite their differences they adopt similar attitudes to the spatial turn’s replacement of a bounded cosmos with an infinite universe, and share a sense as well of the different constructions of travel literature as it was conceived in the premodern period. Each features a soul with the ability to transcend physical space by travelling in and collapsing it, and each seems to sense that literary effect has a significant role to play in how the soul effects that transcendence.

In this chapter, I will continue to discuss the state of the outer language holography. Another rationale of the theory of language holography is: the law of cosmos holography is corroborated in language. The more this corroboration is derived in an all-round fashion, the more astounding we will be on the coincidence between the cosmos and language, and the more clearly we will recognize how far-reaching and insightful the second task of linguistics presented by Saussure is——it thus notes, “To determine the forces that are permanently and universally at work in all languages, and to deduce the general laws to which all specific historical phenomena can be reduced” (cf. Chapter 2, “The overall frame of the theory of language holography”). What on earth is “the forces that are permanently and universally at work in all languages”? The force of the system is its self-organizational movement. Nevertheless, the force of the system is also a system existing in the material world. The whole world, the whole cosmos, is also a huge system. So to speak, the force eternally and universally functioning in all languages is the cosmic system. In this section, I will use the definition of the law of cosmos holography, so my dear readers, please read by yourselves Chapter 2, “The overall frame of the theory of language holography,” and I will not repeat it here. Now let us look, one by one, at the corroborations of the law of cosmos holography in language.

EnglishIn this article I propose to elaborate a possible answer to the question about the relationship between philosophy and spirituality. In the first part, I intend to delimit the meaning of the term "spirit", as it will be used in the deepening of the discussion, starting from historical-conceptual references of Western culture. In the second part, I will focus on spirituality in concrete, directly considering the immanentist perspective of assuming and experiencing the existential relationship with the sacred. Finally, in dialogue with Max Scheler, I propose an outline of analysis and description of a form of sympathy, the affective union [Einsfuhlung]. I will designate this feeling of universal sympathy, precisely because it allows a way of opening existence to the cosmos, in which the participation and integration of the singular in the whole are positively experienced. In this experience of immersion I recognize a common ground that connects philosophical questioning and natural spirituality. portuguesNeste artigo me proponho a elaborar uma resposta possivel a questao acerca da relacao entre filosofia e espiritualidade. Na primeira parte, pretendo delimitar o significado do termo “espirito”, tal como sera empregado no aprofundamento da discussao, partindo de referencias historico-conceituais da cultura ocidental. Na segunda parte, tematizo a espiritualidade in concreto, considerando diretamente a perspectiva imanentista de assumir e experimentar a relacao existencial com o sagrado. Por ultimo, proponho, em dialogo com Max Scheler, um esboco de analise e descricao de um modo do sentimento da simpatia, a unificacao afetiva [Einsfuhlung]. Irei designar este sentimento de simpatia universal, justamente por possibilitar um modo de abertura da existencia ao cosmos, na qual a participacao e integracao do singular no todo sao vivenciadas positivamente. Nesta experiencia de imersao reconheco um solo comum que conecta a interrogacao filosofica e espiritualidade naturalista.

The chapter attempts to analyse what can sensibly be understood by the term 'holism', which is very frequently used in relation to ancient medicine. It identifies three fundamental senses of the term – (1) unity of mind and body, (2) a unitary conception of the body itself, (3) unity of the body with its larger environment or cosmos – and considers ways in which both ancient medical theory and ancient diagnostic and clinical practice do or do not correspond with those conceptions. The paper focuses on Galen, but also contextualizes his approach within the Graeco-Roman medical and philosophical tradition, and compares it with others available in the ancient world, including those of Celsus and the Methodists. It is argued that a complex and nuanced picture emerges, within which, however, attention to overall states of the body tends to predominate over localization, and there are intricate accounts of the mutual dependence of 'soul' and 'body'.

International audience; This study deals with Eric Weil’s interpretation of the Critique of the Power of Judgment. According to Weil, the Third Critique succeeds in understanding nature in such a way that it allows for the achievement of moral action. In so doing, Kant rediscovers the concept of cosmos. But nature only appears as a cosmos to the moral subject, that is, to the human being as he raises the question of meaning. In Weil’s words, the Third Critique thus reconciles the world of facts and that of meaning. It discovers a layer of human experience where facts and meaning are not yet separated. This discovery leads Kant to inaugurate a philosophy of meaning that breaks away with ontology. However Kant uses a conceptual language that obliterates his own discovery. Eric Weil’s own project, especially in his Logic of Philosophy, is to develop a philosophy of meaning that is in line with his reading of the Third Critique. Therefore, this study also examines how Weil’s idea of a “logic of philosophy” sheds some light on his understanding of Kant’s Critique of the Power of Judgment.

O presente artigo tem como ponto de partida a investigação de como um sistema cosmológico específico pode determinar um sistema ético e moral específico. Demonstraremos isso através de uma análise da crítica do filósofo italiano Giordano Bruno (1548-1600) ao descobrimento da América em seu livro De Triplice Immenso et Mensura (1591). Bruno insere o problema da descoberta da América como uma descoberta semelhante aos novos feitos celestes de sua época, nos quais a visão apocalíptica da América poderia ser julgada como resultado de uma falsa cosmologia e antropologia, uma errônea concepção das relações humanas com a divindade. Na primeira parte apresentaremos o efeito nefasto decorrente de um princípio errado, ou seja, a conquista da América sob dois pontos centrais. Primeiro, como Cristovão Colombo inseriu a descoberta da América no esquema apocalíptico do final dos tempos. Segundo, apresentaremos alguns pontos que foram o cerne do debate na Europa do século XVI sobre se os povos indígenas deviam ou não serem escravizados e convertidos ao cristianismo através de relatos da disputa de Valladollid . Numa segunda parte, apresentamos o princípio de tal efeito nefasto segundo Bruno, ou seja, a cosmologia e filosofia natural de Aristóteles no De Caelo. A terceira parte, a qual daremos maior ênfase, expõe a crítica de Giordano Bruno no De Immenso (1592), obra cosmológica, onde o filósofo argumenta contra a cosmologia aristotélica. Nosso foco é em como Bruno constrói um argumento filosófico em que uma concepção cosmológica errada de um cosmos fechado, hierárquica, ordenada do mais denso ao imaterial, resulta num sistema ético violento e injusto, uma moral que idealiza um lugar literalmente mais “alto”, o céu dos deuses, e um lugar literalmente mais baixo, morada dos corpos perenes e dos seres pecadores, nossa morada.

The work treats different aspects of the philosophy of exploring the cosmos, stages of rocket technology development and practical applications of cosmonautics., Popa, Mihail. Problemele filozofice ale explorării cosmosului / Mihail Popa, Petru Baciu // Conferinţa naţională cu participare internaţională "Ştiinţa în Nordul Republicii Moldova: realizări, probleme, perspective", ed. a 3-a, 21-22 iun. 2019. – Bălţi, 2019. – P. 368-372.

Resumo O presente estudo aborda a articulação entre ciência natural e cosmologia em Tomás de Aquino. Para tanto, são investigadas as concepções da noção de cosmo, mediante a questão: o cosmo (mundo ou universo) pode ser o assunto central da ciência natural em Tomás? No intuito de refletir sobre essa questão, são apresentadas três concepções de cosmo. A primeira é a concepção da metafísica, na qual o cosmo é uma hierarquia de entes. A segunda, por sua vez, é a concepção da cosmografia segundo a qual o cosmo é a relação de esferas intercaladas. A terceira, por fim, é a concepção da cosmologia que entende o cosmo como o conjunto dos corpos simples em perene locomoção natural. Abstract The present study aims to articulate natural science and cosmology in Thomas Aquinas. Accordingly, I want to investigate the conceptions of cosmos by the following question: can the cosmos (world or universe) be the central topic of natural science in Aquinas? I present three conceptions of cosmos in order to reflect upon this question. The first is the metaphysical one in which the cosmos is a hierarchy of entities. The second is related to cosmography according to which the cosmos is a relation of intercalated spheres. The third, finally, is the cosmological conception that understands the cosmos as the set of simple bodies in perennial natural locomotion.

This chapter focuses on the works of Alfredo Dinis and Aviva Rothman. Giovanni Battista Riccioli's principal work, Almagestum novum (1651), so called to indicate a replacement of Ptolemy's classic text, presents much valuable quantitative information, often in tabular form, which astronomers of all religious persuasions found useful. It also contains 49 arguments pro and 77 contra the Copernican system. Much of the late Alfredo Dinis's posthumous book analyses Riccioli's 126 arguments in an endeavour to judge whether they hid a closet Copernican. Meanwhile, little is said by Aviva Rothman about Johannes Kepler's achievements in astronomy. Instead she places much of his work, thought, and aspiration under the concept of harmony. This leitmotiv carries her a long way through Kepler's religious ideas.

The philosophical work of Vladimir Jankélévitch lives on a narrow interweaving of metaphysics, morals and aesthetics. The metaphysical concepts he created and mobilized, as well as his method – which combines “paradoxology” and “mysteriology” – are find in the treatment of musical questions, as already are seen in action in his ethics. Amateur but dedicated pianist, Jankélévitch also possessed high musicological skills. Thus, in addition to monographic studies and essays on modern composers such as Ravel, Debussy, Fauré, among others, he left us elements of a philosophy of music in La musique et l’ineffable (1961). The present article aims to present some of the fundamental themes of this connection between philosophy and musical experience. Fundamentally, music allows listening to the “irreversible”: a way of experiencing the essence of time, articulating lived time and the time of cosmos in a “stylized time” that ultimately is a great instant between two liminal and fecund silences.