La inevitable inconsistencia del Zeus/Júpiter épico

Durante años la investigación literaria ha encontrado fruición en buscar y encontrar inconsistencias narrativas en la Tebaida de Estacio. Concretamente, hay cierto grado de consenso respecto a que las incongruencias en que incurre Júpiter son debidas a negligencia o incuria por parte del poeta. De hecho, no se puede negar que el soberano del cielo se contradice en las ocasiones en que alude a su relación con el Destino. No obstante, no será únicamente el poeta flavio el objeto de mi atención en este artículo. Hoy día se continúa acudiendo a la autoridad filosófica de Séneca (fundamentalmente a Dial. 1.5.8) siempre que el Zeus/Júpiter poshomérico (también el virgiliano) incurre en lo que hemos dado en considerar «incoherencias». Sin embargo, excepción hecha de las composiciones hesiódicas, el estatuto teológico de Zeus/Júpiter es altamente inestable en toda la tradición literaria griega y romana. Quizá deberíamos aceptar, entonces, que durante siglos los que estudiamos literatura antigua hemos tendido a prescindir de la voz autorial y de su autoridad omnímoda para manipular el material literario preexistente con el objeto de generar nuevos significados y nuevas cosmovisiones. En definitiva, nos hemos mostrado proclives a calificar de inconsistencias todo aquello que no se adecua a nuestras expectativas o prejuicios.

"Europe-as-hegemony" and discourses in Turkey after 1999: Dialogue with the Europeanisation literature

It is not a prophecy to say that one of the most common concepts that those working on "Europe" would encounter at various points in different capacities would be "Europeanisation". This buzzword has also been crucial in understanding and explaining for Turkey's European orientation path, which acquired a new dimension and has been carried to a more substantive and institutional level with the Helsinki European Council in December 1999 when Turkey was granted formal candidacy status in its application to join the EU. Especially after this date, the concept of "Europeanisation" and the literature attached to it have almost automatically been employed to assess the relationship between Turkey and different aspects of European integration. For this aim, firstly, I present a tri-fold picture of the European studies. According to this categorisation, the studies dealing with the notion of „Europe‟ could be categorised into three groups: the studies which takes "Europe" as a fixed concept ("Europe-as-fixity"), those which subscribe to a notion of "Europe" solely as a construct ("Europe-as-construct") and the studies which take "Europe" as a contestation ("Europe-as-contestation"). After critically locating the Europeanisation literature within this categorisation, I argue that there is both a historical and epistemological need for the Europeanisation literature to address to the conflictual nature of the notion by focusing on how the discourses on "Europe" hegemonised the Turkish political terrain after 1999 and I introduce the notion of "Europe-as-hegemony". The overall argument is that the hegemony of "Europe" does not originate from the automaticity of the relationship between the European and domestic level as stipulated by the Europeanisation literature, but rather from the power of discourses on "Europe" and their ability to hegemonise the political realm. In this respect, this paper offers a novel approach to the Europeanisation literature with a particular focus on the Turkish context where the political is not only given and constructed but is also reflexive and open to contestation and negotiation.

Dante y la imaginación agente: el "narrador" de la "Commedia" y la transparencia perfecta de la profetología árabo-judía

This research pursues two avenues of thought: 1. Prophetology—that is, the theory dealing with the gnoseological status of the prophetic gift—and 2. That of a rationalistic philosophical culture, common to Christians and Jews and used for mystical and “anthropological” ends—that is, the quest for the perfection of the human being. In the former instance, the discussion deals exclusively with natural prophesy as it appears in the Arab tradition, which was spread throughout the Christian and Jewish cultures of the thirteenth and fourteenth centuries through Maimonides’ Guide for the Perplexed. This type of prophecy, for the spread of which the Latin translation of Maimonides’ work was decisive, was adopted—with variations—by a number of authors who formed part of Dante’s culture, particularly Albertus Magnus, in the Christian sphere, and Judah Romano and Abulafia in the Jewish sphere. With regard to the latter—i.e., the common philosophical culture—this relates to the High Medieval sacralized formulation that instrumentalised—through the study and application of a given exegesis—an Averroist model of demonstration of the condition of the possibility of thought: the instrument of scientific demonstration becomes a propaedeutic for salvation; that is, an instrument of a mystical nature for the achievement of personal and civil perfection. The philosophy that supports this model— Averroes’ noetics—along with its exegetic instrumentalization, formed a fundamental part of the intellectual climate of the Italy (and, above all Florence) in which Dante’s works were written...