Search

We would like to live “under the sun of God” (Eccl 8:15), but we find ourselves Under the Sun of Satan. Nobody has seen this, and also known this, better than Bernanos –for literature reaches what neither philosophy nor theology can say, in particular when it comes to the torment of evil. Hidden under the appearance of the “Picardy horse dealer,” and therefore of an ordinary man, the devil does not let himself be seen; he loves, rather, to disguise himself. We do not find evil on one side and good on the other in Bernanos, but rather “evil under the appearance of good.” This is the devil’s supreme ruse, and his surest way of seeing right through us. Blurring the boundaries, making himself pass for no one when he is someone, preferring the “Cold” of ice to the heat of flames, and lying (down) with Father Donissan to rob him of his breath, Satan is always lying in wait for us –less to show himself than to trap us. A “philosophical reading” of these searing pages of Under the Sun of Satan (Father Donissan’s encounter with the Picardy horse dealer) will elevate Bernanos to the rank of one of the greatest Catholic thinkers. Nobody doubted this. But reading him, and rereading him, permits us to confirm it., Quisiéramos vivir “bajo el sol de Dios” (Ecl. 8, 15), pero nos descubrimos bajo el sol de Satanás. Nadie más que Bernanos lo ha visto, y también lo ha sabido, pues la literatura alcanza lo que ni la filosofía ni la teología logran expresar, especialmente en lo que respecta al tormento del mal. Oculto bajo la figura del “maquignon picard”, y por tanto de un hombre ordinario, el diablo no se deja ver; prefiere disfrazarse. No existe el mal de un lado y el bien del otro en Bernanos, sino más bien “el mal bajo la figura del bien”. Tal es su suprema astucia, y también su modo más seguro de desenmascararnos. Confundiendo las fronteras, haciéndose pasar por nadie siendo alguien, prefiriendo el “Frío” del hielo al calor de las llamas, y yaciendo con el abad Donissan para quitarle su aliento, Satanás nos acecha siempre, menos para mostrarse que para atraparnos. Una “lectura filosófica” de estas páginas fulgurantes de Sous le soleil de Satan (encuentro del abad Donissan con el maquignon picard) elevará a Bernanos al rango de los más grandes pensadores católicos. Nadie lo había dudado. Pero leerlo y releerlo permite confirmarlo. .

This study has sought to establish a basis for coherency in Qohelet’s theological appeal by analyzing a thematic trajectory underpinned by the rhetoric of Qohelet’s emphasis on vanity, joy, and judgment. These emphases follow what have been labeled projectile themes, which aim at particular points, carrying the audience from one thought to another. These thoughts are deeply correlated and best recognized as the substance forming Qohelet’s framework from which Qohelet’s teaching flows. In other words, Qohelet’s thoughts, revealed by his thematic emphasis and endpoint, function as an evangelistic appeal to a theological worldview, whereby the minds and hearts of his audience are directed to a present and future reality in the fear-God concept. This present and future reality follows the premise that humanity enters a fallen world, God sustains humanity amid the fallenness, and God preserves the lives of those who fear Him on the Day of Judgment. Hence, while meaningful advances have been made in the search for coherence in the literary approach to Qohelet’s contradicting motifs, there is still an unsettled incoherency in the overlay of Qohelet’s theology. However, in taking a thematic approach, the inconsistencies of Qohelet take on a function of thematic underpinning, whereby coherence in the course followed by the projectile themes of fallenness, sustainment, and judgment forms a framework guiding a theological trajectory aiming at an appeal to righteous living and eschatological hope.

„Jedino što je potrebno za trijumf zla je da dobri ljudi ne reagiraju. Najveća pogreška je ne činiti ništa.” Zaključak što ga je britanski parlamentarac i filozof konzervativizma Edmund Burke (1729-1797) izvukao iz iskustva s terorom tijekom Francuske Revolucije, ni danas nije izgubio važnost: miroljubivi duhovi, koji duboko preziru oružje, a vjeruju u svemoć diplomacije, zagovaraju nenasilje i omogućavaju zlu da trijumfira. Korektni, pametni, i plemeniti suvremenici ne žele žrtvovati svoju „aureolu“ korektnosti i zaziru od svake intervencije kad bi nalikovala na „nasilje“. U burnim razdobljima povijesti treba žrtvovati svoj imidž i riskirati gubitak glasa svetosti. To je spoznao i Edward Burns. Svjesna da se mi na pragu ove nove godine nalazimo pred zadatkom sučeljavati se sa nasiljem i zlim silama, zapitala sam se je li realno zlo - tiranin, represivni sustav – stvarno u stanju kvariti ljude nad kojima zlo vlada. Utječu li nepravde i represije na ljudski karakter i pretvaraju li bezazlena „malenog čovjeka“ u zlikovca? Što može biti toliko moćno da inače pravedan čovjek ne vidi pred sobom drugačije rješenje nego „zaurlati s vukovima“?, „The only thing necessary for the triumph of evil is for good men to do nothing. Nobody made a greater mistake than he who did nothing.” The conclusion that the British parliamentarian and philosopher of conservatism Edmund Burke (1729-1797) drew from his experience with terror during the French Revolution has not lost its relevance even today: pacifists, who deeply despise weapons and believe in the omnipotence of diplomacy, advocate non-violence and enable evil to triumph. Righteous, smart, and noble contemporaries do not want to sacrifice their “halo” of righteousness and shy away from any intervention if it resembles “violence”. In stormy periods of history, one must sacrifice one’s image and risk losing one’s voice of sanctity. Edward Burns also realized this. Aware that on the threshold of this new year, we are faced with the task of confronting violence and evil forces, I asked myself whether real evil – a tyrant, a repressive system – is capable of corrupting people. Do injustices and repressions affect human character and do they turn the innocent “little man” into a villain? What can be so powerful that an otherwise righteous man sees no other solution than “howling with the wolves”?

La propuesta contrapone tres autores (Jacobi, Baader y Schelling) en un momento concreto de la historia de la filosofía para analizar el diálogo que se establece entre ellos a través sus respectivos textos: Ueber gelehrte Gesellschaften, ihren Geist und Zweck (Jacobi, 1807); Ueber die Behauptung: dass kein uebler Gebrach der Vernunft sein könne (Baader, 1807) y Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Schelling, 1809), con el fin, por un lado, de atender a la relación e influencia recíproca entre ellos, y, por otro, de pensar a partir de ellos si el uso en sí mismo de la razón es causante (y responsable) del mal, si la aparición de éste tiene que ver con un mal uso de ella o, siguiendo una antigua tradición filosófica, el origen del mal se sitúa en la sensibilidad o en el entendimiento., The proposal opposes three authors (Jacobi, Baader and Schelling) in a certain moment of the history of the philosophy on having analyzed the dialog that establishes between them through their respective texts: Ueber gelehrte Gesellschaften ihren Geist und Zweck (Jacobi, 1807); Ueber die Behauptung: dass kein uebler Gebrach der Vernunft sein könne (Baader, 1807) and Philosophische Untersuchungen über give Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Schelling, 1809), in order to answer to the question about if the reason is the causer of the evil, if can exists an evil use of it, or if evil, following the philosophical tradition, has its origin in the sensibility or in the understanding., Depto. de Filosofía y Sociedad, Fac. de Filosofía, TRUE, pub

This article investigated constructions of evil among deployed Swedish veterans. Six cases were used to demonstrate common themes of these constructions: humans are capable of everything; anyone can be violated, even killed; evil and cruelty comes in many forms; coldness/cynicism; exhausting to witness suffering and pain; and existential rumination. The impact of these can affect a veteran's identity and their notions of self. However, processing encounters with evil is seen, in some Christian perspectives, as an essential prerequisite for spiritual growth, and this might be potentially important to supporting the emergence of spiritual veteran identities. A pastoral care giver or military chaplain can serve as an existential conversation partner who can assist veterans when approaching such experiences and their potential impact. This may be especially fertile in secular contexts, where pastoral wisdom and ontological approaches can be hard to find in the everyday lives of veterans.

This text addresses the artistic theme of women as the embodiment of death through the motif of the female corpse in the film The Autopsy of Jane Doe (André Øvredal, 2016). The construction of the character of the dead woman is based on the stereotype of the fatal woman, connecting with misogynistic iconographies that demonize female sexuality through the link between evil and carnality. In the iconographic analysis, cultural products are critically analyzed from a feminist approach that find their reason for being in a gendered condition of evil, becoming aware of the ideology that permeates them. Beauty is conceived as a trap or artifice, relating the female body with temptation, danger, death and corruption. Under the cover of a fantastic narrative, old moralistic clichés are updated that rest on aesthetic definitions of beauty/ugliness loaded with patriarchal implications., Este texto aborda el tema artístico de la mujer como encarnación de la muerte a través del motivo del cadáver femenino en la película La autopsia de Jane Doe (The Autopsy of Jane Doe, André Øvredal, 2016). La construcción del personaje de la mujer muerta se apoya en el estereotipo de la mujer fatal, entroncando con iconografías misóginas que demonizan la sexualidad femenina mediante el vínculo entre maldad y carnalidad. En el análisis iconográfico se analizan críticamente desde un enfoque feminista productos culturales que encuentran su razón de ser en una condición generizada de la maldad, tomando conciencia de la ideología que los impregna. La belleza es concebida como trampa o artificio, relacionando el cuerpo femenino con la tentación, el peligro, la muerte y la corrupción. Bajo la cobertura de una narración fantástica, se actualizan viejos clichés moralistas que reposan sobre definiciones estéticas de la belleza/fealdad cargadas de implicaciones patriarcales.

In 1961, the Eichmann trial opened in Jerusalem, and its worldwide resonance through media coverage questioned the collective conscience about responsibility for Nazi crimes. German philosopher Hannah Arendt attended the process as a special correspondent for the U.S. magazine The New Yorker. Her Eichmann in Jerusalem: A Report on the Banality of Evil (1963) caused a great scandal: the author advanced the brazen idea of collective co-responsibility for Nazi crimes, reporting the identikit of a standard bureaucrat, a seemingly ordinary man, just like any one of us. Almost sixty years after its publication, this study adopts a primarily psycho(patho)logical perspective to reflect once again on the considerations Arendt shared in the Banality of Evil. In showing the multiple facets of banality, the research investigates recent results in the analysis of the criminal mind in order to shed light on the etiology of evil.

This work analyzes the problem of human pain and suffering from two perspectives. The first, that of Saint Thomas Aquinas, especially in his work Disputed Questions on Evil. The second, that of Luigi Pareyson, in his work Ontology of freedom, myth and suffering. In the path of Thomas Aquinas we analyze the concept of evil in itself and in this context that of innocent pain or suffering. Along the lines of Luigi Pareyson, we analyze the issue from a more experiential point of view. The objective of this document is to understand what both authors tell us about the problem of pain in order to put them in dialogue and elaborate the synthesis that we present here., Este trabajo analiza el problema del dolor y del sufrimiento humanos según dos perspectivas. La primera, la de santo Tomás de Aquino, especialmente en su obra Cuestiones disputadas sobre el mal. La segunda, la de Luigi Pareyson, en su obra Ontología de la libertad, el mito y el sufrimiento. En la senda de Tomás de Aquino analizamos el concepto de mal en sí mismo y en ese contexto el de pena o sufrimiento inocente. En la línea de Luigi Pareyson analizamos la cuestión desde un punto de vista más experiencial. El objetivo de este documento es comprender lo que ambos autores nos dicen acerca del problema del dolor para ponerlos en diálogo y elaborar la propia síntesis que aquí presentamos.

The article raises the question of the scope of the Report on the Blind, the central chapter of On Heroes and Tombs, as a phenomenal, poetic, and mythological approach to the question of evil. The first part deals with tracing the personal, moral, and aesthetic motives that lead Sabato to the formulation of the myth of the Sect of the Blind as a plausible hypothesis about the intelligibility of evil. The second explores the pictorial, cinematic, and staging resources that Sábato uses to enter the underworld, the realm of evil. The last part attempts to situate the Sábato text in the whole of his life and work as a resource for examining the metaphysical, political, and moral scope of his thought., El artículo plantea la pregunta por el alcance del Informe sobre ciegos, capítulo central de Sobre héroes y tumbas, como un acercamiento fenoménico, poético y mitológico a la pregunta por el mal. La primera parte se ocupa de rastrear los motivos personales, morales y estéticos que llevan a Sábato a la formulación del mito de la Secta de los ciegos como una hipótesis plausible sobre la inteligibilidad del mal. La segunda, explora los recursos pictóricos, cinematográficos y de puesta en escena que Sábato utiliza para entrar al mundo de abajo, al reino del mal. La última parte intenta situar el texto de Sábato en el conjunto de su vida y de su obra como un recurso para examinar el alcance metafísico, político y moral de su pensamiento.

Grafiska och musikaliska teorier kring godhet och ondska har tolkats och översatts till teorier lämpade för ljuddesign. Detta för att undersöka om en karaktärs godhet och ondska kan uttryckas endast med hjälp av ljuddesign som berättarverktyg. Genom tidigare forskning samt intervjuer som hölls med professionella ljuddesigners skapades en ljudande gestaltning som satte dessa nya teorier på prov i praktiken. Artikeln finner att dessa teorier går att översätta till ljuddesign, men att ljuddesign som berättarverktyg inte är det mest effektiva att förmedla karaktärens godhet eller ondska. Att förmedla godhet och ondska görs enligt artikeln fortfarande mest effektfullt genom musik och grafik. Eftersom godhet och ondska inom ljuddesign är ett relativt outforskat område har denna artikel börjat etablera de första stegen genom att undersöka de extrema ändarna av egenskaperna godhet och ondska., Graphic and musical theories regarding good and evil have been interpreted and translated to theories suited for sound design. This was done in order to examine if a character's good and evil traits can be expressed solely through sound design as its only narrative device. Through research and interviews held with professional sound designers, an audio-visual prototype was created to test these theories in practice. This article finds that, while these theories can be translated to sound design, this narrative tool is not the most effective in conveying good and evil, and it is still more effectful to convey this through graphic and musical theories. This is a relatively unexplored area of sound design and this article serves to establish some of the first steps by exploring the two extremes of good and evil traits.

This articleexplores the literaryconfigurations of evil narrated bymarginalized subjects who experience,voluntarily or forced, a social,political, and existential discontent, whose outcomes are significant transformations in their identity,since they direct their emotions to the edge of extremeviolence. Based on the referenceto two novels written by Latin American women: Jawbone, by Mónica Ojeda, and Paradais, by Fernanda Melchor, this paper addresses thevarious manifestations of evil: sadism, rape,sects, and crimes. The originand dimension of evilcan be traced by studying the theoretical proposals made on the subject and by consideringthe author’s social and political context, which may functionas triggers of such., En el presente artículo se exploran las configuraciones literarias de la maldad narradaspor sujetos marginados queexperimentan, de manera voluntaria o forzada, un malestar social, político y existen- cial, y cuyos desenlaces son significativas transformaciones en su identidad, puesto que dirigen sus emociones a las fronteras de laviolencia extrema. A partir de lareferen- cia a dos novelasescritas por mujeres latino- americanas: Mandíbula, de Mónica Ojeda, y Páradais,de Fernanda Melchor, el trabajo atiendelas diversas manifestaciones del mal: sadismo,violación, sectas y crímenes. El origen y la dimensióndel mal pueden rastrearse en las obras literarias con el estudio de diversas propuestasteóricas y considerando, asimis- mo,el contexto político y social del autor, que funcionancomo sus detonadores.

Discussing the idea of evil itself cannot be ignored its multiplicity of expressions. This article proposes to think about this concept from various dimensions of human endeavor, such as ethics, the weakness or strength of the human will, the idea of good, the praxis of evil, literary narratives, and the question about why our ability to commit injustices, of generating suffering in others, the nativism of evil within reason, the condition of human nature and its relationship with the achievement of one's own desire, the meta/narrative that exposes the legitimacy or legality of the empire of violence and determines what is tolerable or not, from thinkers such as Saint Augustine, Machiavelli, Hobbes, Kant, Schopenhauer, Spinoza, Bataille, Arendt, among others, to deduce that finally, talking about evil requires reflecting on violence human decision to act against the good., Falar dos males do mundo não pode ignorar o problema do próprio conceito de mal em sua multiplicidade de expressões. Pensar o conceito de mal implica em várias dimensões do fazer humano, como a ética e suas inúmeras propostas conceituais, a fraqueza ou a força da vontade humana, a ideia do bem, a práxis do mal, as narrativas literárias e a questão do por que. de nossa capacidade de cometer injustiças, de gerar sofrimento nos outros, a inacidade do mal na razão, a condição da natureza humana e sua relação com a realização do próprio desejo, o objetivo/narrativa que expõe a legitimidade ou legalidade da regra da violência e determina o que é tolerável ou não, para inferir que, afinal, falar dos males do mundo requer também buscar a relação entre os males naturais e os males morais., Al tratar acerca de la idea del mal en sí misma no se puede soslayar su multiplicidad de expresiones. Este artículo propone pensar este concepto desde varias dimensiones del quehacer humano, como la ética, la debilidad o fortaleza de la voluntad humana, la idea del bien, la praxis del mal, las narrativas literarias y la pregunta sobre el porqué de nuestra capacidad de cometer injusticias, de generar sufrimiento en los otros, el innatismo de la maldad en el seno de la razón, la condición de la naturaleza humana y su relación con la consecución del propio deseo, la meta/narrativa que expone la legitimidad o legalidad del imperio de la violencia y determina lo que es tolerable o no, desde pensadores como San Agustín, Maquiavelo, Hobbes, Kant, Schopenhauer, Spinoza, Bataille, Arendt, entre otros, para colegir que al fin, hablar del mal, exige reflexionar en torno a la decisión humana de actuar contra el bien.

Faced with the opposition of good and evil according to irreligious or idolatrous methods, Weil proposes another method, mysticism. The mystical experience provokes a transposition to a higher level of what the philosopher thinks, especially in the political field. This article therefore seeks to refute the erroneous ways in which the question of the relationship between mysticism and politics is closed. The path taken by the philosopher in her analysis of literature helps to understand her position in the political field, but the analysis of the 'specific spirituality' of war reveals the difficulty of thinking the relationship between the spiritual and action. The way out of the difficulty encountered is to move, 'by dint of art', to the side of the 'true relationship' between the reign of necessity and an inextinguishable aspiration to the Good. On the action side, the "Project for the training of front-line nurses" should be re-examined. On the literary side, Venice Saved illustrates this effort to manifest a truth that it is the poet's task to present., Frente a la oposición del bien y del mal según métodos irreligiosos o idolátricos, Weil propone otro método, la mística. La experiencia mística provoca una transposición a un nivel superior de lo que piensa el filósofo, especialmente en el ámbito político. Este artículo pretende, por tanto, refutar las formas erróneas en que se cierra la cuestión de la relación entre mística y política. El camino recorrido por la filósofa en su análisis de la literatura ayuda a comprender su posición en el campo político, pero el análisis de la "espiritualidad específica" de la guerra revela la dificultad de pensar la relación entre lo espiritual y la acción. La salida a la dificultad encontrada es pasar, "a fuerza de arte", al lado de la "verdadera relación" entre el reino de la necesidad y una inextinguible aspiración al Bien. Del lado de la acción, el "Proyecto de formación de enfermeras de primera línea" debería ser reexaminado. En el lado literario, Venecia Salvada ilustra este esfuerzo por manifestar una verdad que es tarea del poeta presentar., Face à l’opposition du bien et du mal selon des méthodes irréligieuses ou idolâtriques, S. Weil propose une autre méthode, la mystique. L’expérience mystique provoque une transposition à un niveau supérieur de ce que pense la philosophe, notamment dans le domaine politique. Aussi cet article cherche-t-il à réfuter les façons erronées de fermer tout accès à la question de la relation entre mystique et politique. La voie empruntée par la philosophe dans son analyse de la littérature aide à comprendre sa position dans le domaine politique, mais l’analyse de la « spiritualité spécifique » de la guerre révèle la difficulté de penser le rapport entre le spirituel et l’action. L’issue à la difficulté rencontrée est de passer, « à force d'art », du côté du « rapport vrai » entre le règne de la nécessité et une aspiration inextinguible au Bien. Il convient, du côté de l’action, de réexaminer le « Projet d’une formation d’infirmières de première ligne ». Côté littéraire, Venise sauvée illustre cet effort pour manifester une vérité qu’il appartient au poète de présenter.

In an analytical way, Simone Weil’s answer to the question formulated by Machiavelli at the beginning of modernity, the question of the use of evil, is presented here. This question is inscribed in the long reflection that the French author made on the logic between means and ends that fatally governs our culture and leads to a constant inversion in which the means become the true end. Understanding that these two questions constitute the core of any political thought, which deals with the organization of our life in common, Simone Weil could not but deal intensely with it, from the beginning to the end of her work., De manera analítica pretende exponerse aquí la respuesta de Simone Weil a la cuestión que dejara formulada en el inicio de la modernidad, Maquiavelo, la cuestión del uso del mal. Esta cuestión queda inscrita en toda la larga reflexión que la autora francesa hiciera sobre la lógica entre medios y fines que fatalmente rige nuestra cultura, y conduce a una constante inversión en la que los medios se convierten en el auténtico fin. Entendiendo que estas dos cuestiones constituyen el núcleo de todo pensamiento político, que se ocupe de la organización de nuestra vida en común, Simone Weil no podía por menos de ocuparse intensamente en ello, de principio a fin de su obra.

Problems, for us as humans, can be seen to as a moving target. There are two concerns that immediately come to the forefront. Those concerns are as follows: who defines the problem and how do they define the problem. Answering these two questions provides the direction for answering the next concern. And that concern then turns to how does one solve the problem? For solving a problem involves defining if there is a problem and can it be solved. Quite possibly the most confounding and complex problem to face humanity as a whole and Christianity specifically is the problem of evil. Is this a problem? Is there more than one problem of evil? Can it or they be solved? How does one solve it? These are all questions that the Christian apologist must grapple with in defending the faith. One such apologist was none other than C.S. Lewis. Lewis was an Oxford don, poet, writer, and Christian apologist. Without a doubt his most famous works are The Chronicles of Narnia children’s novels. However, Lewis was quite a prolific writer, especially in the world of apologetics. Lewis was not shy in addressing the question and problem of evil. However, it is this writer’s assertion that, even though Lewis addressed this topic from a firm foundation that the Christian faith only has the answer to all aspects of the problem of evil, his plan of attack, if you will, would evolve over the course of time and three books. Lewis would begin his apologetic, his theodicy, concerning the problem of evil with his book The Problem of Pain. This book examines the problem from a philosophical point of view. His next work concerning this problem that we will examine is Mere Christianity. This book comes at the problem from the angle of practical application of dealing with evil. The third book we will examine is his very personal book, A Grief Observed. This book handles the problem from an experiential angle. C.S. Lewis is a person, writer, thinker, and apologist, that has been written about extensiv

This article raises the problems of the unity and specificity of philosophy and its faculty, within the framework of the university and in relation to society. All of this is based on an analysis of the most salient aspects of the notion that Michel Foucault reserved to indicate the differential characteristic of the activity of thought: the notion of “problématisation”. In the framework of our considerations, we will present the faculty of philosophy as the faculty of a free and public university, as a faculty not dedicated to “knowing”, “creating” or “acting”, but to thinking - whose specificity is to problematize - capable of structuring the essential critical function that the university must have in our society, under an autonomy, free from social demands, which, for this very reason, can propose models of orientation for greater freedom and social equality., En este artículo se plantean los problemas de la unidad y de la especificidad de la filosofía y de su facultad, en el marco de la universidad y en relación con la sociedad. Todo ello al hilo del análisis de los aspectos más destacados de aquella noción que Michel Foucault reservó para indicar la característica diferencial de la actividad del pensamiento: la noción de “problématisation”. En el marco de nuestras consideraciones presentaremos la facultad de filosofía como la facultad de una universidad libre y pública, como una facultad no entregada a “conocer”, “crear” o “actuar”, sino a un pensar -cuya especificidad es problematizar- capaz de vertebrar la imprescindible función crítica que la universidad ha de tener en nuestra sociedad, bajo una autonomía, libre de las demandas sociales, que, por lo mismo, pueda proponer modelos de orientación para una mayor libertad e igual social.

The expression, “grafting of hermeneutics onto phenomenology” which Ricœur coined, is meant to characterize his hermeneutic phenomenology or Ricœurian approaches the fields of phenomenology and hermeneutics. However, the expression seems to have been quite misunderstood and therefore may have led to various misunderstandings about Ricœur’s approach and its relationship to phenomenology and hermeneutics. The term “grafting” refers to a differentiation between two methods and domains, where one method and domain is complete another method and domain. However, it is less the difference between phenomenology and hermeneutics that is at stake than the difference between the phenomenological origin of Ricœur’s hermeneutics and his project of a philosophical anthropology. More often this aim is overlooked by critics who rely on their expertise in either phenomenology or in hermeneutics. By so doing their commentary of Ricœur’s philosophy suffers certain limitations., L’expression de « greffe de l’herméneutique sur la phénoménologie » utilisée par Ricœur a souvent été reprise pour caractériser la phénoménologie herméneutique ricœurienne ou aborder ces champs de la phénoménologie et de l’herméneutique à partir de l’exemple ricœurien. Or, on peut penser que cette expression a été mal comprise et, partant, a pu conduire à divers malentendus concernant l’approche ricœurienne dans son rapport à la phénoménologie et l’herméneutique. Si le terme de greffe induit et renvoie à une différenciation de deux méthodes et domaines, au sens d’une méthode et d’un domaine qui s’ajouteraient et complèteraient une autre méthode et un autre domaine, c’est moins la différence entre phénoménologie et herméneutique qui est engagée que celle entre une origine phénoménologique de l’herméneutique ricœurienne et le projet d’une anthropologie philosophique. Il est caractéristique que cette visée ne soit pas prise en compte par des critiques se réclamant d’un ancrage et d’une expertise soit en phénoménologie soit en herméneutique, révélant alors certaines limitations dans une approche de la philosophie ricœurienne.

The paper focuses on longer poems by the court poet Claudian that depict a State ruined by evil forces or the state of harmony. This poet from late Antiquity uses a vocabulary related to death and destruction. Evil, above all barbarians and political opponents, is also presented appropriately by the poet. Their characters function in the poems as disaster, ruin and ignominy. To depict these evil forces, their repeatability and how they are overcome on different levels, the poet uses the motive of the upward and downward movement, describing a dead character‘s way up to heaven and down to the underworld. Destruction rises from this movement of evil to the upper world, while the movement down to the underworld carries liberation and peace. Nevertheless, the poet implies, that the state of harmony is never definitive. Destruction and ruin repeat and recur in different forms in the poems, from the mythological past up to the present. In this sense, the characters in these poems function within a time loop and the story world presents the poet’s view on history and how it works on the divine and human level., The paper focuses on longer poems by the court poet Claudian that depict a State ruined by evil forces or the state of harmony. This poet from late Antiquity uses a vocabulary related to death and destruction. Evil, above all barbarians and political opponents, is also presented appropriately by the poet. Their characters function in the poems as disaster, ruin and ignominy. To depict these evil forces, their repeatability and how they are overcome on different levels, the poet uses the motive of the upward and downward movement, describing a dead character‘s way up to heaven and down to the underworld. Destruction rises from this movement of evil to the upper world, while the movement down to the underworld carries liberation and peace. Nevertheless, the poet implies, that the state of harmony is never definitive. Destruction and ruin repeat and recur in different forms in the poems, from the mythological past up to the present. In this sense, the characters in these poems function within a time loop and the story world presents the poet’s view on history and how it works on the divine and human level.

This work with the title “Henry David Thoreau and the Philosophy of Civil Disobedience as a non-catalytic and catalytic Model for Conflict Resolution” is anchored on the thesis which asserts that non-cooperation with evil is as much a moral obligation as cooperation with good. The research problem which this paper focuses on is to unravel how Thoreau exemplified the philosophy of civil disobedience. The major objective of this essay is to expose the essential definitive elements of the philosophy of civil disobedience. Consequently, this research employs the philosophical tools of exposition, analysis and criticism in its discourse of the subject matter. The research establishes that commitment to civil disobedience as a measure of conflict resolution must be activated from a conscience that is abrasive and nonconformist to evil. The conscience constitutes the highest law and obedience to its dictates confers authenticity on the human being as an indivisible moral entity. Every act of civil disobedience is targeted at disobeying unjust and oppressive laws and or social systems. It is a form of rebellion which calls for active noncompliance to the unjust system. Though most intellectuals affirm that non-violence must be a fundamental element in every act of civil disobedience, Thoreau views the deployment of violence in overcoming injustice as a complementary element of civil disobedience. The use of violence as means to undo evil in the society is however a last resort in Thoreau’s scheme. It is this infusion of violence in the act of civil disobedience which appears to make Thoreau’s thought clash with the logic of consistency since civil disobedience is mostly acclaimed to be a non-violent act of resistance to evil. In submission, it can be gleaned that Thoreau advocated for non-violent civil disobedience only when the oppressive and unjust system is non-recalcitrant to change and transformation. However, when the evil system is totally opposed to change, then Tho

An important study that brings together the results of more than 30 years of work on Schelling and Pareyson by one of Italy's leading experts.

A groundbreaking text for the account of the problem of evil in German idealism. Here is a brief review for the German audience.

Duality means having an opposite or contrasting quality or characteristic. Duality in Hamlet's character means that he possesses a certain quality or characteristic in his action, while in the same action, he conveys a completely opposite quality or characteristic. Shakespeare mysteriously creates his characters in his play: Hamlet, a character in Shakespeare's play Hamlet, conveys contrasting stable dual qualities – good and evil nature – that make him both hero and villain. Throughout the play, his actions portray his courage, sacrifice, nobility, moral integrity, and determination, as well as his pride, vindictiveness, ambition, indifference, and unholiness. The author thoroughly read the play and studied the character intensively. The article focuses on the duality – opposite balanced characteristics – of Hamlet, which makes the audience pliable with his completely contradictory characteristics of him.

The present article is a commentary of the Teodicea of Antonio Rosmini, an Italian thinker of XIX century, with the aim of glimpsing some key points on man's participation in evil. Firstly, I will analyze Rosmini’s distinction between metaphysical evil and moral evil and, consequently, between limitation and deprivation. Secondly, I will explain how this author interprets pain caused by evil as an experience that can enhance human virtue, for both the individual and society at large, without denying the sorrow of those who suffer., El presente artículo es un comentario al texto de la Teodicea de Antonio Rosmini, pensador italiano del siglo XIX, con el objetivo de vislumbrar algunos puntos clave sobre la participación del hombre en el mal. En primer lugar, se analizará como Rosmini propone la distinción entre el mal metafísico y el mal moral y, por consecuencia, entre limitación y privación. En segundo lugar, se ahondará cómo este autor explica la temática del sufrimiento del mal en cuanto experiencia de crecimiento a nivel de la virtud humana, para la sociedad entera y para el individuo, sin negar el dolor de quien sufre.

This article aims to illustrate the metaethical essence of gnosticism. In particular, the key trait of gnosticism is identified with the belief in the equation of finitude and evil, i.e. with the definition of evil as "absence of good" (rather than "privation of good"). The essay also intends to show how this conception of evil underlies a number of contemporary philosophical and political stances, focusing in particular on the gnostic essence of transhumanism. In conclusion, an attempt is made to expose the contradictory nature of this "modern" gnosticism, as opposed to the metaethical coherence of classical Christian eschatology., Este artículo pretende ilustrar la esencia metaética del gnosticismo. En concreto, el rasgo clave del gnosticismo se identifica con la creencia en la ecuación de finitud y mal, es decir, con la definición del mal como "ausencia de bien" (en lugar de "privación de bien"). El ensayo también pretende mostrar cómo esta concepción del mal subyace a una serie de posturas filosóficas y políticas contemporáneas, centrándose en particular en la esencia gnóstica del transhumanismo. En conclusión, se intenta exponer el carácter contradictorio de este gnosticismo "moderno", frente a la coherencia metaética de la escatología cristiana clásica.

Objective: This article delves into the classic period of Korean literature, focusing on the coverage of universal issues within the literary works of that era. The objective of the article is to analyze and identify the universal themes and issues addressed in Korean literature during the classic period, highlighting their relevance and impact on a global scale.   Method: The methods employed in this study involve a comprehensive review and analysis of classic Korean literary texts, as well as an examination of historical and cultural contexts. Through this approach, the study aims to uncover the prevalent universal themes such as love, conflict, human nature, and socio-political dynamics within the classic Korean literary corpus.   Result: The results of the article reveal that the classic period of Korean literature demonstrates a remarkable resonance with universal human experiences and emotions, transcending cultural and geographical boundaries. The literature of this era provides profound insights into the fundamental human condition, offering a unique perspective that is both distinctive to Korean culture and universally relatable.   Conclusion: Conclusion part includes, the findings underscore the significance of classic Korean literature in addressing universal issues and themes, contributing to the enrichment of world literature. The study advocates for the recognition and appreciation of Korean literary classics as valuable contributions to the global literary canon, fostering cross-cultural understanding and appreciation of universal human experiences.

Skorašnji naučni radovi o Kseniji Atanasijević uglavnom se bave njenim studijama posvećenim različitim temama iz istorije filozofije i njenim doprinosom društvenim pokretima, kao što je feminizam, pacifizam, itd. S druge strane, teološka i antropološka misao Atanasijevićeve nije do sad privukla veću naučnu pažnju. U ovom radu pozabaviću se pitanjem zla u okviru filozofije i teološke antropologije Ksenije Atanasijević, stavljajući ga u širi kontekst njenog celoživotnog istraživanja o ljudskoj prirodi i iskustvu., Current scholarship on Ksenija Atanasijević mostly deals with her studies on various themes in the history of philosophy and her contribution to social movements such as feminism, pacifism, etc. On the other hand, Atanasijević’s theological and anthropological thought has not yet attracted much scholarly attention. In this paper, I shall focus on the question of evil within the philosophy and theological anthropology of Ksenija Atanasijević, putting it in the broader context of her lifelong investigation of human nature and experience.

Stephen King's "Dead Zone" is enriched with humanistic ideas, in which the author works not on the basis of rumors and speculation in society, but on the basis of scientifically based facts, which allows him to take his work seriously. This article is about portraying the ideas of goodness and humanity expressed in the play, and about the features of these ideas when creating a fantastic work.

Dino Buzzati’s tale Just the very thing they wanted (The Collapse of the Baliverna) expresses the reasons why power is to be understood as a relationship structure in which a group influences the activity of another group, forcing it to bow to its own will. The excessive punishment inflicted on two unwary strangers, who enter the small town and violate the rules made up by its inhabitants, provides the setting for Buzzati’s representation of do-it-yourself justice, the reality of evil and suffering, and the power of the crowd.

This article aims to approach the mystery of evil in the work of S. Kierkegaard. Taking as its starting point the work launched into the world during the author’s lifetime, both the pseudonymous writings and the ones signed by him, this text deals with the mystery of evil and its relationship with God’s Love, which is the central mystery of the aforementioned thinker. The importance of approaching the mystery of iniquity also from the edifying discourses as well as in The Works of Love is emphasized. In doing this we bring a different approach to the mystery of evil in the Kierkegaardian reception and love becomes relevant as the way to approach evil without becoming accomplices to it. This is made possible, among other elements, because God and the one who loves, mutatis mutandis, do not see the evil of evil., El presente artículo quiere acercarse al misterio del mal en la obra de S. Kierkegaard. Tomando como punto de partida la obra lanzada al mundo en vida del autor, tanto la pseudónima como la firmada por él mismo, este texto aborda el misterio del mal y su relación con el Amor de Dios, misterio central del citado pensador. Aquí se pone en valor la importancia de acercarse al misterio de la iniquidad también desde los discursos edificantes así como en Las obras del amor. Al hacer esto aportamos una aproximación diferente al misterio del mal en la recepción kierkegaardiana y se pone de relevancia el amor como la manera de abordar el mal sin hacernos cómplices del mismo. Esto se hace posible, entre otros elementos, porque Dios y el que ama, mutatis mutandis, no ven lo malo del mal.

The article departs from the analysis about the problem of evil in Camus, in dialogue with the answers given by the Greek gnosticism and the Christianity. In this context we speak about the failure of the theodicies, example of what Camus considers the «metaphysical rebellion». Next, we think about two existential categories (time and silence) which constitute counter-arguments faced with the condemnation of the human nature from the most orthodox versions of the Christianity and the rationalist philosophies. Camus makes an anthropodicy speech whose main idea is a humanist, transforming rebellion, limited in its praxis and aspirations for moral values generated by itself, which confer a relative sense to the existence. The article ends with a reflection about education as a powerful resource of social transformation., El artículo parte del análisis camusiano del problema del mal, en diálogo con las respuestas dadas por el Gnosticismo griego y el cristianismo. En este contexto, se habla del fracaso de las teodiceas, ejemplificaciones de lo que Camus considera la «rebeldía metafísica». A continuación, se reflexiona sobre dos categorías existenciales (el tiempo y el silencio), que constituyen contraargumentos ante la condena de la naturaleza humana por parte de las versiones más ortodoxas del cristianismo y las filosofías racionalistas. Camus construye una antropodicea cuyo eje está en una rebeldía humanista y transformadora, limitada en su praxis y aspiraciones por valores morales que ella misma genera y que confieren un sentido relativo a la existencia. El artículo finaliza con una reflexión en torno a la educación como poderoso instrumento de transformación social.

The present study aims to create a deeper understanding of the cinematic representation of “evil”. Therefore, a special focus lies on contemporary historical fiction films whose stories are set in totalitarian systems with direct or indirect references to German history. This is interesting as the depiction in films influences the viewer's perspective and understanding of history. While many film narratives have very stereotypical imaginations of good and evil, there are also films that use a more observational perspective on the social dynamics that align with specific situations rather than address villains. As one of the main representatives of the Berlin School, Christian Petzold adopts such an observational perspective in his thematic trilogy “Love in the Times of Oppressive Systems”(Barbara, Phoenix, and Transit). In the three independent stories, he deals with the relationship between the male and female protagonists in different stages of oppression in German society, whereby the power structures in the oppressive systems influence human interactions and social situations of everyday life. Using these films as examples, I will look at the framing of evil in totalitarian systems. For this purpose, I will examine the characters and their constellations and individual and general threats, and their motivations for actions as they are played out in these film narratives by Petzold on a cinematographic and thematic level. By referring to Hannah Arendt's conceptualization of evil, the thesis accounts for the representation of “evil” as a multidimensional phenomenon, and how it resonates in the cinematography and historical imagination of Petzold’s films.

This article aims to present how the philosopher Emmanuel Lévinas understands the issues of suffering and evil in the world, hardships frequently considered as obstacles to the belief in God. Breaking away from the logic of theodicies, the French-Lithuanian philosopher developed original and instigating perspectives on these themes, placing them in an eminently ethical domain. It concerns an ethic that escapes reciprocity, in a context of asymmetry, with the granting of absolute priority to the other man. Such reflections are particularly relevant in the dramatic scenario established by the Covid-19 pandemic, which has given rise to suffering, death, and several uncertainties, among which the narrative of God. The new coronavirus has sparked a crisis of global dimensions, which raises the need for a new civilizational paradigm, prioritizing principles such as cooperation, human solidarity and ethical responsibility towards others, a horizon in which Lévinas' conceptions are included., O presente artigo tem como objetivo apresentar a compreensão do filósofo Emmanuel Lévinas no que concerne às questões do sofrimento e do mal no mundo, mazelas frequentemente consideradas como obstáculos à crença em Deus. O filósofo franco-lituano, fugindo da lógica das teodiceias, desenvolveu perspectivas instigantes e originais sobre esses temas, situando-os em um domínio eminentemente ético. Trata-se de uma ética que foge da reciprocidade, em um contexto de assimetria, com a concessão da prioridade absoluta ao outro homem. Tais reflexões são especialmente relevantes no dramático cenário estabelecido pela pandemia da Covid-19, de sofrimento, morte e incertezas diversas, inclusive no que diz respeito à narrativa de Deus. O novo coronavírus determinou uma crise de dimensões globais, que suscita a necessidade da instauração de um novo paradigma civilizacional, privilegiando princípios como a cooperação, a solidariedade humana e a responsabilidade ética para com o próximo, horizonte no qual as concepções de Lévinas estão inseridas.

This paper discusses the scope of the so-called evidential problem of evil in the understanding of suffering as a case of horrendous evil. Basically, it is a matter of discussing in what sense suffering (for example, animal suffering) would be epistemically justified, which would avoid understanding that suffering as gratuitous evil and horrendous evil. This alternative is discarded., Cet article discute de la portée de ce que l'on appelle le problème probatoire du mal pour comprendre la souffrance comme un cas de mal épouvantable. Fondamentalement, il s'agit de discuter dans quel sens la souffrance (par exemple la souffrance animale) serait épistémiquement justifiée, ce qui éviterait de comprendre cette souffrance comme un mal gratuit et horrible. Cette alternative est exclue., Este documento discute o alcance do chamado problema probatório do mal na compreensão do sofrimento como um caso de maldade horrendo. Basicamente, é uma questão de discutir em que sentido o sofrimento (por exemplo, sofrimento animal) seria epistemicamente justificado, o que evitaria entender esse sofrimento como mal gratuito e horrendo. Esta alternativa é descartada., En este escrito se discuten los alcances que tiene el denominado problema evidencial del mal en la comprensión del sufrimiento como un caso de mal horrendo. Se trata, fundamentalmente, de discutir en qué sentido el sufrimiento (por ejemplo el sufrimiento animal) estaría epistémicamente justificado, lo que evitaría se entienda ese sufrimiento como mal gratuito y mal horrendo. Esta alternativa es descartada.

The work makes a brief development of the problem of evil and approaches the two conceptions that are held about it: broad evil and strict evil. It falls within both the tradition of Arendtian thought and her idea of the banality of evil. It takes up and considers different thinkers who show a series of arguments to prove the existence of evil. Likewise, we find an important point where it is observed that armed resistance, as an example of evil, is necessary in the fight against the enemy. The same happens with the displaced of the earth, who show a form of radical violence of evil. The article will try to reach the conclusion that strict evil must be studied in greater detail, since it is from its trivialization that an increase in violence among all is observed; This seeks to demonstrate that the problem of evil is a situation with very peculiar edges and parameters, and that we are all susceptible and exposed to it., El trabajo hace un breve desarrollo del problema del mal y se aproxima a las dos concepciones que se tienen sobre él: el mal amplio y el mal estricto. Se enmarca tanto dentro de la tradición del pensamiento de Arendtiano como de su idea de la banalidad del mal. Retoma y considera a distintos pensadores que muestran una serie de argumentos para probar la existencia del mal. Asimismo, encontramos un punto importante donde se observa que la resistencia armada, como ejemplo del mal, es necesaria en la lucha contra el enemigo. Lo mismo ocurre con los desplazados de la tierra, que muestran una forma de violencia radical del mal. En el artículo se intentará llegar a la conclusión que el mal estricto debe ser estudiado con mayor detalle, ya que es a partir de su banalización que se observa un aumento en la violencia entre todos; con ello se busca demostrar que el problema del mal es una situación con aristas y parámetros muy peculiares, y que todos somos susceptibles y estamos expuestos a él.

Tomando como punto de partida la idea de Arendt sobre la banalización del mal -asumido de manera irreflexiva e indiferente en ciertos contextos-, pretendo mostrar algunos mecanismos de la época actual que contribuyen a que el mal sea considerado como algo trivial e inevitable. En particular, existen ciertos automatismos sociales que fomentan el fatalismo o la inconsciencia, lo que a su vez converge en dos realidades transversales que exacerban el daño: la creciente desigualdad y la crisis ambiental., Taking Arendt’s idea of “banality of evil” as a starting point -which is assumed in a rash or indifferent manner in some contexts-, I intend to show some current mechanisms that contribute to consider evil like something trivial or unavoidable. Specifically, there are certain social automatisms that foster fatalism or unawareness, which in turn converge in two all-embracing realities that exacerbate the harm: growing inequality and environmental crisis.