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El estudio de “MELQUISEDEC EN LA PATRÍSTICA” presupone el estudio de “MELQUISEDEC EN LA BIBLIA” del que se propone un extracto a modo de introducción. En cuanto al objeto de estudio, a dos clases se pueden reducir las citas patrísticas referentes a Melquisedec, según contengan la exposición directa y positiva de alguno de los pasajes bíblicos a él relativo; o según que ofrezcan directa o indirectamente datos heresiológicos, fabulosos o míticos, referentes a su persona. Esas citas de la primera clase contienen cuanto la crítica más exigente puede pedir, esto es, el Testimonio de los Santos Padres. Las dos enseñanzas que aparecen en las citas textificadas con absoluta unanimidad son: la historicidad de Melquisedec y su carácter de tipo mesiánico. A continuación, se enuncian los principales textos cronológicamente citados y traducidos de sus originales, griegos y latinos.

La metáfora neoplatónica »regio dissimilitudinis « invoca, negativamente, el concepto de semejanza, y ésta, según el modo en que san Agustín leyó a Plotino, implica a la vez un imperativo del regreso al Creador o »imitatio Christi«. Este fundamento doctrinal tiene también raíces biográficas, durante el tiempo en que san Agustín fue parte de la gnosis maniquea; luego, la lectura de los »Libri Platonicorum« le dio los elementos para un acercamiento metafísico a las Escrituras; nos ocupamos, en definitiva, de los supuestos teóricos y existenciales de la conversión de san Agustín, comprendidos como un modo de participar en la vida divina. Nuestro método es filológico en un doble sentido, pues nos ocupamos de la letra en sí (Confessiones) y de las lecturas comprendidas en aquellas confesiones, recorriendo esa tierra de desemejanza que es el lenguaje. [ABSTRACT FROM AUTHOR]

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La intención de este artículo es mostrar en qué radica la oposición que representa el Sócrates platónico frente a la sofística y mostrar, tan solo como apunte, como hace suya la posición socrática el pensamiento medieval, desarrollando un pensamiento de extraordinaria riqueza en torno a la humildad, la confianza, la esperanza y el amor.

El presente trabajo aborda la recepción del pensamiento de Agustín de Hipona a lo largo de la historia de la fenomenología en el siglo XX. Para ello, divide esta recepción en diversos temas o enfoques con sus respectivos autores. En primer lugar, trata los “orígenes fenomenológicos” (Husserl, Heidegger y Arendt), mostrando allí la matriz alemana de interpretación de Agustín. En segundo lugar, el autor analiza, ya en el marco de las lecturas francesas de Agustín, lo que denomina el “giro hermenéutico” (Gadamer y Ricoeur). Finalmente, en tercer lugar, examina lo que define como “Descripciones fenomenológicas” (Marion y Chrétien).

The question about man appears again in contemporary philosophy no longer as an eidetic, but as an existential question (if it ever ceased to be so). Martin Buber, Austrian-Jewish thinker (1878-1965), seeks with his thought to recover the value of man, adding to the existentialist influences of Kierkegaard and Nietzsche, and to the phenomenological influence of Husserl, the dialogic principle; that is, the necessity of the other as a You for the becoming of the I as a person. This last concept, person, has its origin in the philosophical discourse in the Trinitarian and Christological Theology of the Fathers of the Church, among them, Augustine of Hippo. In this article we want to make explicit the presence of this Augustinian conception of person in the personalism of Martin Buber. To do so, we will identify the most important characteristics of the person for the bishop of Hippo, which are explained in detail in his work De Trinitate, and then we will link these characteristics with those that are central to Buber's thought. Our hypothesis is that we can find in Buber's anthropology traces of Augustine's thought, influenced especially through existentialism and phenomenology. [ABSTRACT FROM AUTHOR]

By means of X-ray fluorescence (XRF), archaeological artifacts made of obsidian and obsidian geological samples were analyzed in order to determine their unknown origin. Obsidian is produced in volcanoes during the expulsion and rapid cooling of felsic lava with minimal crystal growth. The archaeological sampling sites are in the influence area of the San Agustin culture, specifically in the site known as Mesitas, located within the San Agustin Archaeological Park, in the Department of Huila, Colombia. The archaeological artifacts belong to the Early Formative, Middle Formative, Late Formative, Regional Classic and Recent periods of this culture. The outcrop and collection sites of the obsidian geological samples are located in five areas near the Colombian archaeological park and another one in the neighboring country of Ecuador. The results of this research indicate that the aboriginal population of the archaeological park did not use obsidian extracted from nearby geological zones. Consequently, the obsidian would have come from areas far from the park, as a result of trade exchanges with distant social groups that would have greater access to outcrops of these volcanic rocks. The results show the validity and reliability of the XRF as a methodology to support archaeological research. [ABSTRACT FROM AUTHOR]

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Los territorios de La Florida española constituyeron la frontera norte de las posesiones hispanas en el Nuevo Mundo desde 1513 hasta 1821. Situados al margen de las principales estructuras administrativas del Imperio, el Cuerpo de Ingenieros del Ejército se estableció como el único cuerpo especializado capacitado para el diseño y construcción, no solo de las estructuras defensivas y fortalezas, sino que bajo su responsabilidad recayeron también el control de la forma urbana y de la estructura territorial en su conjunto. El presente artículo analiza el papel del ingeniero militar en la ciudad de San Agustín, capital española de La Florida, a partir de las fuentes documentales conservadas en archivos españoles, británicos y franceses, analizando las características de las defensas erigidas entre los siglos XVI y XVIII, así como su relación con la tratadística impresa y con las bases conceptuales que constituían la base de su formación teórica.

This article is the first part of a research about the crossing of the central mountain range through the Páramo de las Papas. This is a road that crosses one of the richest hydric and biodiverse areas in the country and in the world: the Colombian massif. This route of plants, animals and men has been present throughout human history because its topography has built it naturally and because it is constantly used and modified by passers-by. Thus, this work tells only a small part, a small fragment, of an ancient history: that of the time of the Hispanic monarchy. The text is brief due to the limits of the article, which allows it to be a provocation for those who want to venture into studying it in more depth. [ABSTRACT FROM AUTHOR]

This article deals with the concept of Saint Augustine about faith, works and grace, showing, according to his philosophical and theological perspective, what would be the faith worthy of being considered true and what would be, therefore, a false faith. Regarding divine grace, it is discuted here the controversy between Augustine and Pelagius, which shook the Church in middle of the 5th century. The text reflects to what extent and in what way Saint Augustine's thought is still relevant for current times, both for Christians and non-Christians. Finally, the article speculates on how Augustinian approaches on the aforementioned issues are relevant for education and moral formation of individual. Este artículo versa sobre el concepto de san Agustín acerca de la fe, las obras y la gracia, mostrando, según su perspectiva filosófica y teológica, cuál sería la fe digna de ser considerada verdadera y cuál sería, por consiguiente, una fe falsa. Por lo que respecta a la gracia divina, el texto discute la polémica entre Agustín y Pelagio, que sacudió a la Iglesia a mediados del siglo V. Igualmente, expone en qué medida y de qué manera el pensamiento de san Agustín sigue siendo relevante para los tiempos actuales, tanto para cristianos como para no cristianos. Finalmente, el artículo analiza de qué modo los planteamientos agustinianos sobre los temas arriba mencionados son relevantes para la educación y la formación moral del individuo.

We work on the ways in which Saint Augustine presents the Trinitarian footprints in the human person and the correlations he establishes between immanence and transcendence. In this sense, his contribution is considered perhaps more relevant to our present, from the philosophical point of view: clarifying immanence is the previous and necessary step to circumscribe the mystery of God, that is, to establish the reasonableness of the act of faith. Saint Augustine thus interrelates the intellectual instruments available to him: Scripture, exegesis, semiotics and Neoplatonic philosophy, which allow him to glimpse per similitudinem the principles of Being. [ABSTRACT FROM AUTHOR]

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El presente artículo plantea posibles conexiones entre el misticismo agustiniano y el pensamiento estético de San Agustín, con los principales fundamentos del Romanticismo alemán representado por tres autores, Wilhelm Heinrich Wackenroder y su texto Confesiones de un monje enamorado del arte, Caspar David Friedrich y su pintura Monje frente al mar, y Novalis y su obra lírica, narrativa y ensayística. De este modo, se busca dejar abierta otra posible vía de acercamiento al movimiento romántico y de conocimiento de sus ideales que pueda completar las perspectivas desde las cuales se han abordado hasta ahora las vidas y obras de estos autores. Igualmente, se podrá valorar la modernidad del pensamiento agustiniano y su vigencia siglos después de su época, no sólo en el ámbito teológico, sino también en el literario y estético.

El artículo se propone desarrollar una fenomenología de la hospitalidad que se halla implícita en la obra de Jean-Louis Chrétien, sobre todo en aquellos textos que responden a la influencia de San Agustín. En la primera parte, se presentan los tópicos medievales del cubiculum cordis y templum mentis en el horizonte fenomenológico del esquema del espacio interior. En la segunda, se desarrolla propiamente la fenomenología de la hospitalidad a partir de tres ejes que se desprenden del tópico del espacio interior, a saber: la hospitalidad de la escucha, de la carne y de la fragilidad.

The 18th Century saw, with the establishment of the Royal Engineers Corps in 1711, the arrival of a new figure which would transform the graphical characteristics of Spanish Cartography. The military engineer, equipped with new regulatory cartographic tools, began the process of objectively defining Spanish territories in the New World, which would be a move away from the urban and military cartography and planimetries which were characteristic of the conquest and colonialization of the previous centuries. As a basis for the study of this new cartography, we will analyse Antonio de Arredondo’s plan for the city of San Agustín de la Florida (St. Augustine, Florida), given that it perfectly exemplifies the graphical characteristics and theoretical principles which fostered the process of the establishment of the Spanish military engineer in the New World in the opening decades of the 18th Century.

Este artículo tuvo por objetivo tratar el llamado agustiniano a la vida filosófica. En discusión con el escepticismo académico, san Agustín exhorta a su amigo Romaniano a la búsqueda de la sabiduría y, para ello, a desestimar igualmente la desconfianza y la confianza excesiva en la razón, pues argumenta tanto contra la postura escéptica, o desesperación de encontrar la verdad, como el dogmatismo o la seguridad de haber encontrado definitivamente la verdad. De hecho, san Agustín señala la dificultad de dar por cierto un conocimiento y, por ello, no descarta el escepticismo, sino que lo incorpora como la fase inicial del conocer y como antídoto contra la ingenuidad de dar a la facultad humana de conocer humano un alcance absoluto. En la perspectiva de este equilibrio, san Agustín exhorta a Romaniano a terminar de decidirse por llevar una vida filosófica. Para recorrer este camino, en continuidad con sus lecturas neoplatónicas, considera la belleza como guía: se accede a la belleza espiritual transitando por la cósmica; el alma que contempla, en tanto se corresponde con lo contemplado, puede alcanzar así el camino ascensional de su propia transformación. El método de acceso a los textos es filológico, es decir, que busca al mismo tiempo descifrar la letra de la trama filosófica y establecer una comprensión contextual de aquella. Un método de esta naturaleza es inseparable del marco conceptual; en efecto, la formación de un saber filosófico, que intenta encontrar los límites de la comprensión de la revelación, pone en tensión de perfección a la persona, es decir, la guía hacia su propia trascendencia.

La categoría fenomenológica de donación, en el desarrollo realizado por el fenomenólogo francés Jean-Luc Marion, se presenta como un posible elemento clave para el pensamiento teológico contemporáneo. El fenómeno del Sacramento, analizado en criterios de donación, implica una profunda riqueza para la experiencia vital de Dios y su donación gratuita a la persona humana. Su investigación nos presenta novedades entorno a la visión de la sacramentalidad, al modo propio de recibir la donación divina y a las modificaciones que esta implica en la totalidad de la vida humana.

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Esta monumental obra, en reconocimiento y homenaje al profesor Octavio Uña, se divide en tres tomos y consta de 2035 páginas. Sin falsas modestias, creo que el intento de reseñar esta entrega de textos inéditos supera las capacidades de estas breves páginas, pero no se valore el texto por estas páginas sino anímense los lectores a adentrarse en esta suculenta labor de organización que viene repleta de los más variados conocimientos expuestos por expertos de diferentes áreas de conocimiento. La labor es enorme pero la lectura es amena. Tampoco se trata de una declaración de atelofobia, sino un reconocimiento de la imposibilidad de estar a la altura de tarea tan compleja. Variedad que me lleva a seleccionar solo algunos de los trabajos de esta inmensa obra colectiva.

The links between literature and revelation are changing throughout the intellectual life of Saint Augustine: from the conviction of the centrality of the Liberal Arts to discern the meanings of Revelation, to its abandonment, from Confessions onwards, when he focused his efforts in the development of biblical exegesis. In this context of distance from classical culture, we place his interpretation, with clear rationalist overtones, of the myth of Danae and, closely related to it, a critique of the Roman educational system of Late Antiquity and a reflection on the scarce control of the reason over passions. [ABSTRACT FROM AUTHOR]

In De Doctrina Christiana, Augustine presents the translation of the biblical text as the means of making the Bible known to all men and in all languages. However, he also puts us in front of a no lesser difficulty, the untranslatability of some parts of the holy book, since the untranslatable terms present in the original text compromise any attempt at translation, always being imperfect. In this way, we evidence a problem in Augustine's thought, because while he affirms the need for translation, he shows the untranslatability present in the biblical text. Based on this, the present research aims to demonstrate that translation is not only necessary, but is also always possible, and that untranslatable terms do not compromise biblical translation. [ABSTRACT FROM AUTHOR]

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El presente artículo reconstruye la lectura fenomenològica del autor contemporáneo francés Jean-Luc Marion de las Confesiones de San Agustín, en su libro Au lieu de soi. Marion se presenta como un filósofo que busca llevar la filosofía más allá de la ontología, en particular a través de una fenomenología de la donación. La donación se caracteriza por una triple desaparición: la del donatario (uno mismo), la del donador (Dios), y finalmente lo dado (la Gracia). El uso de la metáfora del espacio muestra la apariencia de dos espacios vacíos, relacionado por un movimiento múltiple. El artículo concluye con algunos cuestionamientos acerca de la desaparición del yo y de Dios en la lectura de las Confesiones.

Basado en Las Confesiones de la carne, cuarto y último volumen de la Historia de sexualidad de Michel Foucault, este artículo interroga el alcance de la noción de “hombre de deseo” que Foucault pone el centro de las modificaciones introducidas por El uso de los placeres al proyecto general de la Historia de la sexualidad. El artículo discute la hipótesis de Foucault según la cual el cristianismo habría forjado una “hermenéutica del deseo” cuyo objetivo es descubrir, a través del análisis del deseo, la verdad oculta del individuo. A partir de las investigaciones que Las Confesiones de la carne proponen sobre la teoría de la libido de San Agustín y la ascesis de la castidad desarrollada por Casiano, el artículo pone en evidencia los problemas que tal hipótesis supone y analiza su impacto para el proyecto general de la Historia de la sexualidad.

El presente artículo reconstruye la lectura fenomenológica del autor contemporáneo francés Jean-Luc Marion de las Confesiones de San Agustín, en su libro Au lieu de soi. Marion se presenta como un filósofo que busca llevar la filosofía más allá de la ontología, en particular a través de una fenomenología de la donación. La donación se caracteriza por una triple desaparición: la del donatario (uno mismo), la del donador (Dios), y finalmente lo dado (la Gracia). El uso de la metáfora del espacio muestra la apariencia de dos espacios vacíos, relacionado por un movimiento múltiple. El artículo concluye con algunoscuestionamientos acerca de la desaparición del yo y de Dios en la lectura de las Confesiones.

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro 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.)

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro 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.)

The 18th Century saw, with the establishment of the Royal Engineers Corps in 1711, the arrival of a new figure which would transform the graphical characteristics of Spanish Cartography. The military engineer, equipped with new regulatory cartographic tools, began the process of objectively defining Spanish territories in the New World, which would be a move away from the urban and military cartography and planimetries which were characteristic of the conquest and colonialization of the previous centuries. As a basis for the study of this new cartography, we will analyse Antonio de Arredondo's plan for the city of San Agustín de la Florida (St. Augustine, Florida), given that it perfectly exemplifies the graphical characteristics and theoretical principles which fostered the process of the establishment of the Spanish military engineer in the New World in the opening decades of the 18th Century. [ABSTRACT FROM AUTHOR]

This article furthers the debate on the political implications of the Anthropocene – the most recent geological epoch marked by catastrophic environmental change – by engaging it through the lens of political theology. The article starts from the observation that discourses on the Anthropocene and related political projects are deeply influenced by a linear temporality and a common orientation towards the threat of the end of time. It distinguishes three competing discourses of the Anthropocene, eco-catastrophism, eco-modernism and planetary realism. The article analyses how these discourses invoke and update key symbols, images, and storylines of Christian political theology. Furthermore, it studies how each discourse mobilises these secularised Christian motifs to promote competing planet political projects. Each of these projects develops a different position towards the unfolding planetary crisis and the related threat of the end of time. Eco-catastrophism calls for a planetary emergency management, eco-modernism promotes ongoing experimentation with the planet, whereas planetary realism translates into what could be called a 'realpolitik of resilience'. Revealing the Western theological roots of the Anthropocene and planet politics is essential if the emerging literature on the Anthropocene wants to live up to its promise of pluralising and decolonising IR. [ABSTRACT FROM AUTHOR]

By concentrating on a selected group of poems and moral treatises, this article seeks to compare and contrast Quevedo's different attitudes toward the emotional dimension of human beings. The main point of reference will be the intense and problematic relation of the author with classical Stoicism --a relation in which Quevedo's admiration toward figures such as Seneca and Epictetus must coexist with Augustine's rejection of Stoic apathy. Such coexistence produces evident tensions in the oeuvre of Quevedo, insofar as his advocacy of detachment and self-control collides with his encouragement to use in virtuous ways those affects that may help our eternal salvation. Quevedo's devotional poetry goes beyond the stoical and neo-stoical outlooks on emotions. Here he proposes what can be described as an economic investment of sinful passions with the hope of attaining moral knowledge and repentance through the painful experience of desengaño. [ABSTRACT FROM AUTHOR]

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Listado de las fuentes utilizadas.

La obra de San Augustín es, sin duda, la Ciudad de Dios, obra por la que sentía el mismo autor una especial predilección junto con sus Confesiones. Dedica a la elaboración de esta obra el periodo comprendido entre el año 413 y el 426. Esa amplitud en el tiempo parece ser la explicación de buena parte de los defectos y desviaciones que se le suelen achacar a esta obra, surgiendo, incluso en el mismo libro, digresiones que parecen olvidar el razonamiento que hasta ese momento desarrollaba y que, sin embargo, podían crear un especial interés a tratar cuestiones de su actualidad. Realizada en un tono polémico contra los paganos y apologética del cristianismo.

Introduction: The knowledge of polychaetes from Oaxaca, Mexico, is represented by 41 families and 241 species, nevertheless, 148 species are considered questionable. The majority of taxonomic studies of polychaetes in Oaxaca have taken placed on estuarine zones or commercial ports, sidelining other marine ecosystems. Objective: To identify the polychaeta-fauna from three different marine ecosystems in Oaxaca, Mexico. Methods: Specimens analyzed came from the Sección de poliquetos de la Colección Científica at the Laboratorio de Sistemática de Invertebrados Marinos, Universidad del Mar. The material deposited in the collection was collected between 2007-2017; additionally, new collect were realized in 2017. For each locality, the family and species richness were estimated using the accumulation function of linear dependence model. Results: One hundred lots and 273 specimens were revised. Seventy-one taxa, belonging to 47 genera and 21 families were identified, only twenty of these taxa are confirmed species (28 %). Chacahua Lagoon had the highest richness and relative abundance with 37 taxa and 149 specimens, Agua Blanca was identified 21 taxa and 92 specimens, and from San Agustín 19 taxa and 32 specimens. Sabellariidae had the highest relative abundance (58 specimens), while Phyllodocidae presented the highest species richness (12 species). Conclusions: This study adds 75 new records of taxa of polychaetes to the coast Oaxaca, which increase the knowledge in this animal group, now represented by 304 species, belonging to 154 genera and 42 families. [ABSTRACT FROM AUTHOR]