Sunday, January 30, 2011

Thank You Note To Pastor At Funeral

St. Thomas Aquinas in "Philosophy for Philosophers"

Aquinas IN PHILOSOPHY FOR PHILOSOPHERS''(Gabriel Zanotti), UFM / Union Editorial Guatemala / Madrid, 2003.


CHAPTER 4: THE HEIGHT OF THE MEDIEVAL PHILOSOPHY AND THOMAS AQUINAS.

Imagine a movie. Imagine that the U.S. runs through s. XXIV, and finally into the midst of an absolute wear their domestic and foreign policy. With the U.S. drop, the earth was plunged into anarchy, chaos in all types of small armed groups in permanent war. All kinds of violent cultural groups, hitherto controlled by the "Pax Americana" advance on all that we consider civilized. Universities in Europe and whatever U.S. begins to disappear (more or less like Argentina from 40). From

the s. XXIV to XXIX, about the elements of philosophy, science and religion are "preserved" by small groups that manage, somehow isolated from the chaos. Some groups of Christians, Jews, Islamic, Hindu and Buddhist, and independent thinkers able to gather their materials work their way around your PC and CD are destroyed. The preserved as a treasure and are passed from generation to generation, in the midst of a world beyond this, in permanent strife. Finally, to the s. XXIX, some more political capacity achieved organize a stable political unit, capable of self-defense, and that had retained all begin to disclose publicly, being born around institutions like the universities of yore. There is a cultural renaissance.

If you go to any book on Western history, or history of philosophy, see that the movie I thought no more than an analogy with what happens in Europe since the fall of the Roman Empire to what the s. IX called the Carolingian Renaissance. Literacy, classical languages, ancient philosophy, and the meeting of ancient and Christian, which we discussed in the previous class had been preserved in the monasteries, until around the court of Charlemagne, various "masters" begin to cluster around "schools" that spontaneously form the basis of the birth of the first universities in the early s. XIII, being the first in Paris and Oxford.

Amid all this happens in the Church something special come early mendicant orders (Franciscan and Dominican), who, drawing on existing monastic traditions (Augustinians, Benedictines) call for a renewal of morals and life most authentic of the gospel. But not fully replicate the world because from the beginning decided to form part of the fledgling university life.

In this cultural environment was created in 1224, Thomas the powerful and influential family of the Counts of Aquino. He had big plans for him. The boy is smart. His family will decide which member of the clergy and perhaps can become pope. But the little boy Thomas has other plans. Become a member of the Dominicans, order founded by St. Dominic in the s. XII. The Dominicans studying, preaching, begging, lived austerely and wanted nothing to do with the powers of this world. Oh, no! How could it happen to go with "those people"?

But there was. Against all and yet, Aquinas is Dominican. There
made contact with San Alberto Magno. St. Albert was at the time representative a very revolutionary school of thought within the Church: Aristotelianism.

In the theology of the Church, Aristotle was not an easy figure. Not until the s. XIII. Until XII, they are only studied in logic and physics. His anthropology and metaphysics were considered contrary to the Neoplatonic tradition of St. Augustine. To make matters worse, those who studied anthropology and metaphysics of Aristotle were those of free competition: Scholastic mostly Jewish and Arab, arriving at conclusions "Aristotelian" not at all compatible with Christian dogma, such as the eternity of the world, denial of personal immortality soul ....
The introduction of Aristotle in Christian intellectual circles was not, therefore, not easy. Had several trying, not only St. Albert (also I was trying to St. Bonaventure, a Franciscan famous in the history of philosophy that was after a friend of St. Thomas). But St. Albert has a particular comparative advantage. Thomas Aquinas has a disciple.

Amid all his pastoral duties as a priest, in the midst of all its obligations as a friar convent in the midst of all his teaching duties as a university teacher in Naples and Paris (say it's not that he had nothing to do ... .) Tomás de Aquino "comments" , Widely, almost all the works of Aristotle (these comments are only twelve of ninety works, written in only thirty years) (1)

But Thomas did not read Greek. And the translations that had at that time were from Greek into Persian, Arabic Persian ..... Thomas then asked another Dominican, Greek scholar, William of Moerbeke, who traduza completely and back to Aristotle's original Greek into Latin of s. XIII. With this stuff works Thomas Aquinas.
Now let us consider a simple matter of hermeneutics, ie interpretation. Most of Aristotle's writings are known as historians say, transcripts of his disciples. All this in a world of life very different from ours. This, in turn, is read 17 centuries after a Christian mind, a Dominican monk, living in a world different from that of Aristotle. But we are not referring to Thomas, we refer to William of Moerbeke, a Dominican, who translates from Greek s. IV century BC to Latin Dc XIII That, in turn, is read by St. Thomas, from his own Christian mentality and the peculiar theological acumen of his genius.

The result of all this was great, obviously. We're just explaining something very simple. From the Greek word "substance" (for instance) that orally by Aristotle in the Greek world to the Latin word "substance" conceived and written by Thomas in his Christian world s. XIII, to what comes to mind when we read to St. Thomas, as in Latin or any modern language, there may be an approximation, a similar but not equal respect. And that's not a problem, except that ignore such thing or being considered a minor issue. Thus, Thomas is representative of Christian Aristotelianism, but that implies that interprets Aristotle, just as Plato, Augustine, Averroes, Avicenna, Maimonides ..... And that's to name just some of the main readings. With all that Thomas makes a personal contribution. If one wants to consider a commentator on Aristotle, well, I do not think that Thomas is just that. And even in that case, consider an Aristotelian Thomas will argue that Thomas is in the heart of what Aristotle actually said. It can be done, but referred to the hermeneutical problem is difficult.

The term "Aristotelian-Thomistic philosophy" must be therefore taken with care. Not only because Thomas did in his time just what we now call philosophy, but because it is so easy to be sure if what Aristotle says Thomas says he says (pardon the repetition). My intention when I explain to Thomas, is to explain what Thomas says. With Aristotle as one of his sources of inspiration. But Who is Aristotle? Say what? "What Thomas said he said? Averroes said "What he say? Does what Gadamer said he said? Fascinating problem, but leave it to the Aristotelians.

In what is certain is that, as we said in class two, there are "issues" Aristotelian, "styles" Aristotelian thinking that has marked Western philosophy, but that's not the same as speaking of "doctrines" Aristotle.
All this, to clarify that Thomas is an original thinker. Is Moreover, I would have no problem in saying that the core of his thinking is Augustinian, with the inclusion of "technical tools" of thought as Aristotle and the Arab and Jewish Scholastic (Averroes, Avicenna, Maimonides). That makes him a fearless and original thinker. It was very daring for its time, introduced in Christian circles authors suspected of heresy and "pagan" (and Aristotle was one of the principal authors suspected). That led to difficulties with the ecclesiastical authorities of Paris (2). But it was not easy to produce a coherent with the previous tradition. Produce a doctrine original philosophical where St. Augustine and Aristotle live together harmoniously, in a coherent, saying something new, and also in short form, and seemingly simple, was not easy. Thomas succeeded and so they go to find his name even mentioned in the histories of philosophy have nothing Christian.

To be consistent with this interpretation "Augustinian", while novel, Thomas, we're going to raise its main themes in the same order in which they were raised those of St. Augustine in Class 3. Suggest, in turn, re-read the problems that are posed by the encounter of the ancient world to Christianity, the beginning of class 3.

First, Thomas is model (3) of the relationship between reason and faith. But in his time there was no question of the relationship between philosophy and theology as two university departments working separately. He was simply a theologian who had a "budget irreducible" as Mises would say, or a pre-understanding, as Gadamer would say. This is a basic attitude, a vital and theoretical budget was the basis of all other claims. The harmony was based on reason / faith. Did not come from a faith that took him to a reasonable suspicion test, or a reason that it took him a suspicious faith review. No: they were simply the two legs of their walk, their understanding of the world. In reality his explanations were not for himself, nor to a Christianity that he already considered rational in terms not contrary to faith. Explanations were ad extra, as that would give any of us who asked him about the issue. A great example of this is in the Summa Contra Gentiles, whose first 9 chapters of the book I wondered what things can be said the unbeliever does not share the Christian scriptures. There must therefore resort to a language that is considered common sense: the language of reason. Which implies a hermeneutic optimism in my opinion is correct. That is, the "hope philosophical that believers and nonbelievers can be understood, based on the assumption of a common human nature is expressed through shared experiences. The "I think to understand" and "I mean to believe" St. Augustine in Thomas reaches one of its highest dimensions.

His conception of man is an example of that synthesis of Neoplatonic and Augustinian Aristotelianism. The man has two specific skills, intelligence and will, which involve only irreducible dimension to the material (4). So he has an immortal spirit. But body size is essential to humans. How to reconcile this with immortality? Proving that spiritual dimension is the ordering principle of the body (5). Body and soul are thus two separate things but one thing, with an irreducible dimension to the material whose ultimate goal for his intellect and will, is God (6).
Faith is a fact that there will be resurrection of the body the day of Judgement, but it is compatible with a stated reason for the substantial unity between soul and body. Another typical element of faith, the dogma of original sin, but it is compatible with a reason that says that man has inclinations as such are good, and are the basis for analyzing the natural law and virtue (7). Natural law is the basis for an ethics that, human nature basis, has in God as their ultimate transcendent destiny of man. Destination
transcendent which is consistent with free will, with the choice as an essential characteristic of the human will (8). The grace of God leads man to God (figure of faith) in dialogue with a free will which means that divine grace does not equal coercion. God wants tolerate goods and evils, evils that are deprived of the right order, the result of free choice by man. Tolerance of evil is only for the greater good, making it part of a divine plan that is providence (9). Providence that is compatible with chance and freedom because he was not planned in the order of secondary causes is planned in the order of the first cause (10).

man can capture the essence of things, not totally, but through the accidents (11). Fully know the essence of creation is only reserved for the operator (12). But since the human mind participates in the light of the divine intellect, can, through the assistance of the sensory image that captures the senses, to abstract that limited knowledge of the essence, that is not an abstraction but as something having the individual whose singular image known (13). The human mind also knows himself, knows he knows, once you have grasped the reality different from each other (14).
The human intellect, knowing the gist of things (what are) captures that "are", an issue that is central to St. Thomas, as with the data of faith in the creation, enters into dialogue with the simple reason that transforms things exist in their being created. The richness of this issue is critical but is hidden from his contemporaries (15). Highlight the importance of this "hiding" in subsequent classes.
As a method, however, can be split, not that things are created, but there, so go back to God as first cause no finite things are finite (16). So God and creation by God are rationally integrated faith (17) The essence created things are not abstract but primary substances, that is, individual things (18). Both individual corporations might have the same essence, which occurs only in the individual and completely in every individual, yet the essence is not limited to the individual (19). In all this, Thomas tries to overcome the dialectic between nominalism which denies knowledge of essences, and neo-Platonism that does not take into account the importance of the individual (20).

God is the creator, infinite, finite things. Thus God is not confused with the creatures at all, but its cause is permanent. Since the effect involved, somehow, the nature of the case, created things participate in God, but not because they are a part of God, but because they are being sustained by God in his being (21). For Thomas, part is to cause (22). Thus the relationship between God and creatures is not the distance between two absolutely different (deism) or even the nearness of the same (pantheism). It is an analog connection. The analogy and participation are issues where the root is more evident Thomas Neoplatonic Aristotelian conceptual tools (analogy, substance, causality) to give explanations and famous "distinctions" that shade "technical" that prevents it from falling into confusion or of possible pluralities of meaning that would have been more poetic language. It is this harmony
reason / faith, the physical universe is assumed to be an essential part of their worldview, Christian Aristotelianism fundamental legacy of his teacher St. Albert. Thus, her worldview is open to dialogue with what we now call science to assert a physical universe "frequently" (23) ordered, with some failures and accidents that open your system to the more contemporary consideration of the physical and biological theories (24 .)

Now, I need to fulfill a promise.
In class one had promised to always relate to philosophy of life. This time it seems like I forgot about it. Perhaps, but almost as a matter for the conscience of my readers. Let me explain.
What does all this in real life? Perhaps nothing. Even less if you take any of these manuals Thomistic metaphysics, written by people who already have faith, which describes a rational way, in a way that Thomas never wrote, notions such as act, power, substance, accident, etc. Tabled Moreover, with little difference with Aristotle.
Many of these manuals are very good at their technical level. But they seem to be written from people who have faith to others that also have it. What
I mean by that?
Not that these notions need faith as budget. But it is a style of ultra-academic philosophy, a style of writing as if the most important of human life was already resolved, and philosophy were a science devoted to particular teach otherwise. And, I say, not so. There are times to be so, the extent that the "pact of reading." But it was in St. Thomas.
Thomas attempts to answer specific items moved by something that I think is universal to us all: the "problems" of reason and faith. In that sense, the budget of harmony reason / faith was aware that it is usually the opposite. All of us have wondered, in the privacy of our conscience, our final destination for our freedom, by morality, by the existence of God. These are human issues, permanent, may not affect the core of our box to solve problems specific professionals, but do affect the profession of which we can not escape: being human .....
St. Thomas is a radical answer to these questions, an answer that, moreover, has the audacity to present himself as rational.
In that sense I think that there is a "tension" in the way of presenting to St. Thomas. If the mode is more academic, more like those manuals that I have spoken, all seems to be very academic, very "technical", more like a manual for Physics I. Very nice, except you do the obvious question: what does all this with my life?
But if the question is intended to be answered, and you live has to St. Thomas, one whose calm words have precisely the "risk" to penetrate completely into the center of your spiritual life, then you feel that you have been made to give catechesis account. So is this pastoral theologian and monk, and yet so quiet and his writing technical (25). as Aristotle and Augustine once, you do not know what happens to you inside as you read. It's like reading the Confessions of St. Augustine Aristotle's Physics and at the same time. What I mean is that Thomas simply has everything to do with your life, to such an extent that makes it. Nobody tells me, then, that not "noticed." My job is to highlight ways. Scroll through them, the office of each person. ---------------


Notes:
1) See in this regard Weisheipl, JA, Thomas, lives, works and doctrine, EUNSA, Pamplona, \u200b\u200b1994.
2) See in this regard Gilson, E.: The philosophy in the Middle Ages, op. cit. mandatory in the literature.
3) See in this regard the encyclical Fides et Ratio, John Paul II.
4) Summa Theologica (ST), I, Q. 75, a. 1; Suma Contra Gentile (CG), book II, chap. 49.
5) CG, II, 56.
6) ST I-II, Q. 2, a. 8 c.
7) I-II, Q. 94, a. 2 c.
8) I-II, Q. 10, a. 2 c.
9) CG, III, chaps. 71-75, 93-94, ST, I, Q. 22.
10) CG, III, chap. 94.
11) De Anima, I, 1, no. 15, ST, I, 13, a. 8 ad 2; Q. 29, 1 ad 3.
12) This issue opens a point of dialogue for the current concerns of philosophers such as H. Putnam.
13) ST I, Q. 79, a. 3; Q. 86, a. 1.
14) ST I, Q. 87 to 1 c.
15) See in this regard Echavarria, R.: Essence and existence Cudes, Buenos Aires, 1990.
16) De Ente et Essentia, Ch. V, ST, I, Q. 2, a. 3 c.
17) CG, II, chaps. 15-21.
18) CG, I, 65.
19) De ente et Essentia, chaps. I to IV.
20) See in this regard Sacchi, ME: "St. Thomas Aquinas: the exegesis of the metaphysical and the refutation of nominalism." In Sapientia (2001), vol. LVI, fasc.
209 21) ST I, Q. 104.
22) See Faber, C.: Participation et causalité, 1961.
23) ST I, Q. 2, a. 3.
24) See in this regard Artigas, M.: The mind of the universe; EUNSA, Pamplona, \u200b\u200b1999.
25) It is said that it matched his personality: quiet, calm, gentle, innocent and trusting as a child, smart as a genius, a saint charity. -------------


Recommended Reading:
- Gilson, E.: The philosophy in the Middle Ages, Gredos, Madrid, 1976. Cap. VIII, point V.
- Marias, J.: History of Philosophy, Rev. De Occidente, Madrid, 1943, medieval philosophy, points I, II, III.
- Sciacca, MF: History of Philosophy; Luis Miracle ed., Barcelona, \u200b\u200b1954, ch. XIII.
- Santo Tomás de Aquino: Suma Contra Gentiles. Different editions.

Friday, January 28, 2011

How To Find The Best Foundation Brush

TODAY, JANUARY 28, St. Thomas Aquinas

http://gzanotti.blogspot.com/2009/01/recordando-santo-toms-de-aquino-en-su.html

http://gzanotti.blogspot.com/2009/05/otra -reflection-on-santo-tomas-de.html

http://www.institutofiladelfia.libsyn.com/index.php?post_id=515230

Sunday, January 23, 2011

Milena Velba Do Not Disterb

ABOUT U.S. IDENTITY

Returning to the theme of identity. For Descartes was very important at the time the certainty that we are. Not "what we are," but we are. But there is another question: Who are we?

The question runs through the study of Christian spirituality and depth psychology, who have this as a contact point not sufficiently explored.

About us The question we do not like. Confronts us with the deepest part of ourselves, a room of our interior castle, according to Santa Teresa, which does not want to get off. We feel it better to live dis-fetched-that bring us to the depths of our being, the true being forgotten. The famous authentic existence, which more than exsit, re-sists in the deeper layers and ignored in our lives.

The Enlightenment notion of rationality, as a synonym of calculation rules or practices, nor helps us. "How is" to know who we are? Incorrect to argue, there is a set of rules, a specific method. There is a watch, a meditation, a dialogue with ourselves, much like an existential psychoanalysis.

psychoanalysis precisely help us much. The two are not Freudian anthropological categories, but functions of the same psyche that constitutes the spiritual self, our essence individual. Throughout the evolution of our psyche have conflicts, but more we talked, we tend to deny, to deny them so deeply that we forget to radically from our denial, we live by denying our deepest problems and not even realize it. Meanwhile, we build for ourselves an image of Superman, which prevents us from becoming aware of our existential and psychological limits. The result is a shallow existence, self-deception and the deepening of our neuroses.

The issue is to initiate a Socratic dialogue with ourselves, aided by someone who understands and listens, by which we become aware of our limitations, and so we adopt a more humble existence, more understanding of others and more open to a genuine improvement, conscious of our weaknesses. There is a secret unit between mayeutics Socratic, Christian mysticism and psychoanalysis: the three of us lead a more authentic existence. Just know that I know nothing, beginning of knowledge. I am a sinner, start of opening to God's redeeming grace. I know I have a web of conflict and I am not a superman perfect start of the healing of our neuroses. Awareness of the limits. No big deal. To our nature, wounded by sin, master of self-deception ... It is a lot.

Tuesday, January 18, 2011

Socks Setting In Byond

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Sunday, January 16, 2011

Gongratulations My Friend You Engagement Card



There is a very deep level of identity, which I have worked in http://www.gabrielzanotti.com.ar/ensayosyart/existenciah.pdf. They assert that our individual essence is the original vocation can not choose, but we are and what we are because God has called us to reach the world through the development of our essence. A "Who am I?" You have to uncover all of life, which requires a dialogue with himself, a therapy that goes beyond instrumental rationality, philosophical therapy that requires contemplative thought and can be helped much by psychoanalysis, an archeology the subject as well defined by Ricoeur. That

level of identity takes place in turn in a horizon of pre-understanding in a culture, a historicity, which strongly influences the deployment of self. Any of us, if the minute biological birth had been transferred to another culture with another family, would somehow now another ....

And this level of identity is in turn a very special is what Freud called paternal and maternal role. This is essential for the development of the self in psychoanalytic sense but also related to me more ontological.

Zanotti Who is Gabriel? Few know that if it were not for my two fathers I have been very different and possibly not have been the teacher know today. Every summer, in February, my mother, with a terrible effort, had to take review, or see for the first time, the basic content of the previous school year, with stiff resistance from me. And the paternal function that incorporates the "no" through the preconscious, my destiny would have been much worse psychological which then was forever affected by the aggression of 1972 (see http://gzanotti.blogspot.com/2008/ 08/perdonar-o-morir.html).

My family also culturally varied between Rome, Philadelphia and Buenos Aires. In these three cities were the core of the families of my mother and my father and cultural context that I grew up.

This exceeds what is sometimes called biological identity or "national." Although I had been adopted a few months, who, but I had parents who would be my real parents? Sure would be entitled to know my biological parents, who as well what the term says, would not have been more than a match between two players gametes then have nothing to do with what Freud called paternal function. And as for being "Argentine", what is that? I am the son of my parents, parents who had real and true, through which I came three cultural axes beyond the narrow criteria nationalist identity.

Juvenile court judges who favor the so-called biological identity, thus committing a grave error.

The writers of the movie "Spanglish" as well. No, not the oft repeated and history of the employee who falls for the homeowner. No, what the writers really meant something else. One, meant that the U.S. cultural identity is a neurotic lady consumer, bad example for the immaculate little girl "America" \u200b\u200b(see http://gzanotti.blogspot.com/2009/11/ser-latino-en-los -eeuu.html). No comment on that. Second, in the trial that they invent to the character of that child and adult, with voice off, say what "define" his identity is not accepting the award for the great American university, but "being the daughter of my mother." So, lest anyone be subjected to critical awareness of any cultural element of the culture of birth. Yeah, the daughter of his mother, and thank God that her mother had good values \u200b\u200band exercised their maternal / paternal. But what else? And if not, then what do you mean "daughter of"? Legally adopted children, are not really children of the parents of the heart? Are not they? No?

course there are minor theft, but going from there with a huge non sequitur and a serious analytic error, to condemn the paternal function that has nothing to do with a union chromosomal deformity is ideological.

Meanwhile, thousands of children around the world spend their childhood homes abandoned in transit. What horror. Childhood is not the transit zone of an airport. But so it goes. Surely, so it does make good their "identity" ....

I suggest my readers to look into the eyes of those children who go around handing out stamps, spent walking in the underground, cleaning glasses, eating garbage. Look at them in the eye and sonríanles. For a moment disappear ideologies and be imbued with the ineffable.

Wednesday, January 12, 2011

Wording On My Mother's Funeral Flowers

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Monday, January 10, 2011

Yugioh Duel Academy Cheats Gameshark

REPUBLICAN Much HARTE, Joe Twilight in 2011. Visionary-hitman

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Sunday, January 9, 2011

Direct Rewards Platinum Card

THE FATE OF THE PHILOSOPHERS non-Kirchner IN ARGENTINA.

Tells Mempo Giardinelli Kovadloff Santiago, 6 this month: "... With the greatest respect and no irony, my friend, I tried to tell you that does not seem right that a philosopher and columnist seriously as you take it for certain categories and assertions own any ragamuffin exasperated. "

With forced cordiality, or rather, failed attempt with kindness and respect, which Mempo Giardinelli Kovadloff tells is that a ragamuffin exasperated. Why? Because slammed the government! Very clear: if you are a philosopher and you Kirchner, are serious, if you are NOT a philosopher and Kirchner, you ... (Look for the reader who knows kinder epithets.)

But this is not just a phenomenon of Kirchner. At least in Argentina, the left considers herself "the" intellectual, while "right" is a set of illiterate just exasperated that, as entrepreneurs, professionals and middle class, capitalist defend their interests with banal speeches and immersed in their ignorance and "pizza with Champagne." A left-wing philosopher seems in principle an unacceptable betrayal of course be explained by inventing the poor quality of education of the "philosopher" in question, yo succumbed to a moment of exasperation or respond to class interests and is paid by imperialism operator (is why sometimes I fail to make ends meet?)
Argentina is, as a horizon of pre, a Eurocentric country. As such, for the Argentine philosopher, a philosopher is to go to Germany or France, and study, of course, Hegel, Marx, Hiedegger, Sartre and French post-modern. Other streams would not be worth the effort. Analytic philosophy or neopragmaticista is practically unknown in Argentina, and, if known, is a philosophy minor fruit of Anglo-Saxon capitalist environment that spawned it. If you are scholastic, worse you are a Franco (and, frankly, many Argentines have generated Thomists themselves that dreadful association). In the current neo-positivist UBA is a major, and in some departments of private universities there are some teachers who cultivate analytical philosophy, but of course they and the pro-continental absolutely hate. Mario Bunge has not been charged with calm waters, let alone who has also done its part-o-ton of sand in the classical liberalism and hatred of authors such as Popper and Hayek, whose depth studies on methodology of the natural and social sciences are labeled as mere ideological defenses. Argentina

Left intellectual, that it is Marxist background and consistently defends Kirchner, because he knows is almost the triumph of the power that sought in the 70, despises a Marxist philosopher than I combinations that Marxism had subsequently left the line over the school Frankfurt. They are used to denigrate and make fun of the ignorance of former leaders or some of the pro Menem, and even some libertarians with little training or disorderly. But a Marxist philosopher is to them an anomaly that somehow has to explain. And the explanation is not difficult. On the one hand defend our class interests and, of course, have clouded the intellect. And, on the other, surely we could not read the last line of the whole work of Hegel, or have we lost a key paragraph of Marcuse or Sartre. Neither, "you understand" Marx's surplus value. And so, what can you expect? And if you also lose other than that waste of wisdom, we infected our brains to Hayek, Mises, Husserl, and J. Thomas Ratzinger, what can you expect but a monster and hyper capitalist pig, exploiter and fundamentalist?

I had the honor of meeting James Kovadloff person only once. So I do not know what your normal readings, but obviously, Kirchner in Argentina, that where his friend saying that there full Giardinelli freedom, has gone from being a serious person to be a ragamuffin exasperated, just because it is not strange Kirchner and suffered hallucinations, such as the deterioration of institutions and civic demeaning of Argentina under the government of St. Nestor of Assisi. He's lucky not to depend on a salary from the UBA and still live in a space not taken by a legitimate popular demands.

Sunday, January 2, 2011

Anniversary Of Death Card

PHILOSOPHY: TAKE THE RED Pastillita.

Yes, another example of Matrix. Light seems, but I do not think ... NO

What is Philosophy?

philosophy is NOT to be "cult" and "know" (what is "knowledge") history of philosophy, the same way you can know the history of chess, table tennis, history of literature or of the kings of Egypt, as our life continues as is, without being affected at all by this "knowledge", therefore no is such.

The history of philosophy, therefore, is not this.

Philosophy is not something you put "above" ... ... ... ... ... "... What really matters, what works, so what." ... As a vase, nice, but vase at last, without which everything remains unchanged.

Philosophy is the sad fate of philosophical subjects placed in the middle of races designed under paradigms positivists, to the disgrace and tragedy of those who dictate and enrolled.

philosophy comes just our life begins to feel that concern bittersweet, to find something that has to do with the deepest part of ourselves. The philosophy comes just something shakes our lives asleep in the dis-brought permanent. The philosophy arises when we know that we are NOT, but when we ask ourselves who we are, and we see that the answer is simple ... ... ... ...

So yes, maybe we meet Morpheus, invites us to truth, to take the red pill ... ... ... ... ... ... Awakening. A new metaphor of the old allegory of the cave.

But awakening is not pleasant. The most terrible is the use of philosophy to continue sleeping. I do not give examples to not upset anyone. Just remember one time someone was listening just as I heard the vase to keep asleep a. But, of course, asked me something, I answered and ... ... ... ... I was eating pizza he was choked to the depths of the being of beings. He never came back ...

philosophy requires no advertising or explanations. Professors of philosophy, philosophy advertise, let alone even think to say ... only serves to philosophize excited, immerse yourself in philosophy and turn the classroom into a submarine that dives into the depths of the heart. Do not enter, sink. But that does not mean to be difficult. Philosophizing means, nothing more. Philosophy is not easy or difficult, it is simply exciting but ... ... ... ... ... When it is lived for the first time can be frightening. The philosophy must be lived with no humor to make it attractive, but because the humor is a caress in the heart of that to which you are immersed in the depths of his existence deeper.

Philosophers, live. The classroom is their existence, the classroom is you, every word, every silence, arising from a heart philosophizing.
Comes
well start the year remembering the basics. Comes good to know that the philosophy is to take the red pill and wake up in a room that we had never seen, where I slowly recognize the depths of our being.