Problem of Tragedy and Tragic Consciousness in Russia at the turn of the 19th Century

This project intertwines philosophical and historico-literary themes, taking as its starting point the concept of tragic consciousness inherent in the epoch of classicism. The research work makes use of ontological categories in order to describe the underlying principles of the image of the world which was created in philosophical and scientific theories of the 17th century as well as in contemporary drama. Using these categories brought Mr. Vilk to the conclusion that the classical picture of the world implied a certain dualism; not the Manichaean division between light and darkness but the discrimination between nature and absolute being, i.e. God. Mr. Vilk begins with an examination of the philosophical essence of French classical theatre of the XVII and XVIII centuries. The history of French classical tragedy can be divided into three periods: from the mid 17th to early 19th centuries when it triumphed all over France and exerted a powerful influence over almost all European countries; followed by the period of its rejection by the Romantics, who declared classicism to be "artificial and rational"; and finally our own century which has taken a more moderate line. Nevertheless, French classical tragedy has never fully recovered its status. Instead, it is ancient tragedy and the works of Shakespeare that are regarded to be the most adequate embodiment of the tragic. Consequently they still provoke a great number of new interpretations ranging from specialised literary criticism to more philosophical rumination. An important feature of classical tragedy is a system of rules and unities which reveals a hidden ontological structure of the world. The ontological picture of the dramatic world can be described in categories worked out by medieval philosophy - being, essence and existence. The first category is to be understood as a tendency toward permanency and stability (within eternity) connected with this or that fragment of dramatic reality. The second implies a certain set of permanent elements that make up the reality. And the third - existence - should be understood as "an act of being", as a realisation of permanently renewed processes of life. All of these categories can be found in every artistic reality but the accents put on one or another and their interrelations create different ontological perspectives. Mr. Vilk plots the movement of thought, expressed in both philosophical and scientific discourses, away from Aristotle's essential forms, and towards a prioritising of existence, and shows how new forms of literature and drama structured the world according to these evolving requirements. At the same time the world created in classical tragedy fully preserves another ontological paradigm - being - as a fundamental permanence. As far as the tragic hero's motivations are concerned this paradigm is revealed in the dedication of his whole self to some cause, and his oath of fidelity, attitudes which shape his behaviour. It may be the idea of the State, or personal honour, or something borrowed from the emotional sphere, passionate love. Mr. Vilk views the conflicting ambivalence of existence and being, duty as responsibility and duty as fidelity, as underlying the main conflict of classical tragedy of the 17th century. Having plotted the movement of the being/existence duality through its manifestations in 17th century tragedy, Mr. Vilk moves to the 18th century, when tragedy took a philosophical turn. A dualistic view of the world became supplanted by the Enlightenment idea of a natural law, rooted in nature. The main point of tragedy now was to reveal that such conflicts as might take place had an anti-rational nature, that they arose as the result of a kind of superstition caused by social reasons. These themes Mr. Vilk now pursues through Russian dramatists of the 18th and early 19th centuries. He begins with Sumarakov, whose philosophical thought has a religious bias. According to Sumarakov, the dualism of the divineness and naturalness of man is on the one hand an eternal paradox, and on the other, a moral challenge for humans to try to unite the two opposites. His early tragedies are not concerned with social evils or the triumph of natural feelings and human reason, but rather the tragic disharmony in the nature of man and the world. Mr Vilk turns next to the work of Kniazhnin. He is particularly keen to rescue his reputation from the judgements of critics who accuse him of being imitative, and in order to do so, analyses in detail the tragedy "Dido", in which Kniazhnin makes an attempt to revive the image of great heroes and city-founders. Aeneas represents the idea of the "being" of Troy, his destiny is the re-establishment of the city (the future Rome). The moral aspect behind this idea is faithfulness, he devotes himself to Gods. Dido is also the creator of a city, endowed with "natural powers" and abilities, but her creation is lacking internal stability grounded in "being". The unity of the two motives is only achieved through Dido's sacrifice of herself and her city to Aeneus. Mr Vilk's next subject is Kheraskov, whose peculiarity lies in the influence of free-mason mysticism on his work. This section deals with one of the most important philosophical assumptions contained in contemporary free-mason literature of the time - the idea of the trinitarian hierarchy inherent in man and the world: body - soul - spirit, and nature - law - grace. Finally, Mr. Vilk assess the work of Ozerov, the last major Russian tragedian. The tragedies which earned him fame, "Oedipus in Athens", "Fingal" and "Dmitri Donskoi", present a compromise between the Enlightenment's emphasis on harmony and ontological tragic conflict. But it is in "Polixene" that a real meeting of the Russian tradition with the age-old history of the genre takes place. The male and female characters of "Polixene" distinctly express the elements of "being" and "existence". Each of the participants of the conflict possesses some dominant characteristic personifying a certain indispensable part of the moral world, a certain "virtue". But their independent efforts are unable to overcome the ontological gap separating them. The end of the tragedy - Polixene's sacrificial self-immolation - paradoxically combines the glorification of each party involved in the conflict, and their condemnation. The final part of Mr. Vilk's research deals with the influence of "Polixene" upon subsequent dramatic art. In this respect Katenin's "Andromacha", inspired by "Polixene", is important to mention. In "Andromacha" a decisive divergence from the principles of the philosophical tragedy of Russian classicism and the ontology of classicism occurs: a new character appears as an independent personality, directed by his private interest. It was Katenin who was to become the intermediary between Pushkin and classical tragedy.

Space, diffusion and mobility

Given its origins in traditional dialectology, and given advances in our understanding of the social embedding of language variation, it is paradoxical that space should be one of the categories that has received least attention of all in variationist sociolinguistics. Until recently, space has largely been treated as an empty stage on which sociolinguistic processes are enacted. It has been unexamined, untheorized, and its role in shaping and being shaped by variation and change untested. One function of this chapter, therefore, is to assert that space makes a difference, and to begin, in a very hesitant way, to map out what a geographically informed variation analysis might need to address. It also examines variationist interactions with the related concept of mobility. It might be reasonable to think that human geographers would provide some clues on how to proceed. As we will see, they have engaged in a great deal of soul searching about the goals of their discipline, its very existence as a separate field of enquiry, and the directions it should take. Indeed there are remarkable parallels between the recent history of human geographic thought, and interest in language variation across space. Although space has been undertheorized in variation studies, a number of researchers, from the traditional dialectologists through to those interested in the dialectology of mobility and contact, have, of course, been actively engaged in research on geographical variation and language use. Their work will be contextualized here to highlight both the parallels with theory-building in human geography, but also some of the criticisms of earlier approaches which have fed through to human geography, but remain largely unquestioned in variationist practice. The chapter therefore presents a brief theoretical background to space and mobility, before exemplifying these concepts in variationist research through an examination of, for example, the spatial diffusion of linguistic innovations, the spatial configuration of linguistic boundaries and initial steps to examine the consequences of mobility for variationist research.

Bodily and Embodied: Being Human in the Tradition of the Hebrew Bible

A depiction of the ancient Hebrew understanding of the human being must take into account the fact that the Bible does not contain a systematic anthropology, but unfolds the multiplicity of human existence inductively, aspectively, and in narrative fashion. In comparison to Greek body/soul dualism, but also in the context of body-(de-)construction and gender debates, this circumstance makes it a treasure trove of interesting, often contrasting recollections and insights with liberating potential. This assertion will be illustrated concretely in terms of the nexus points of the human body (throat, heart, and womb), the relationship of humans to animals and angels, and the questions of the power and value of a human being.

Dermatology in the immunosuppressed patient

This anniversary book gives an animated description of the first one hundred years of the Swiss Society of Dermatology and Venereology (SSDV – SGDV). The approximately 60 authors write from the subjective perspective of the contemporary witness and thus create a vibrant picture of their field and the times in which we live. “Spirit and Soul of Swiss Dermatology and Venereology 1913 – 2013” is therefore an ideal companion to the medical history book “Dermatologie und Venerologie in der Schweiz – ein historischer Rückblick” (2002 Editions Alphil, ISBN 2-940235-08-2), published in 2003 by the SSDV – SGDV for its 90th anniversary. The anniversary edition for the centennial is written in English in order to make the history of the SSDV – SGDV accessible to a larger international public. The introductory chapter is written in all four national languages (German, French, Italian, and Romansh) and also translated into English. It is followed by chapters about the university and non-university public dermatology and venereology departments, the memoirs of those presidents still living, and the depiction of the numerous sub-disciplines of dermatology. Further important chapters include a large contribution on the beginnings of dermatological research in Switzerland, a series of pieces on medical education and continuing education, and finally an overview of healthcare politics in Switzerland. Our friends in Germany, Austria, France, Italy and the USA have provided the outside perspective on Swiss dermatology and venereology in their essays. All in all an informative and entertaining overview of a very diverse medical specialty has been created, which combines historical facts with dynamic insights into this topical field and the current political healthcare framework.

Religion and the Senses in Early Modern Europe

Sensation is the subject of a burgeoning field in the humanities. This volume examines its role in the religious changes and transformations of early modern Europe. Sensation was not only central to the doctrinal disputes of the Reformation, but also critical in shaping new or reformed devotional practices. From this vantage point the book explores the intersections between the world of religion and the spheres of art, music, and literature; food and smell; sacred things and spaces; ritual and community; science and medicine. Deployed in varying, often contested ways, the senses were essential pathways to the sacred. They permitted knowledge of the divine and the universe, triggered affective responses, shaped holy environments, and served to heal, guide, or discipline body and soul.

Community participation in health services

This study critically analyzes and synthesizes community participation (CP) theory across disciplines, defining and beginning to map out the elements of CP according to a preliminary framework of structure, process, intermediate outcomes, and ultimate outcomes. The first study component sought to determine the impact of Sight N' Soul, a CP project utilizing neighborhood health workers (NHWs), on appointment missing in an indigent urban African-American population. It found that persons entering the vision care system through contact with an NEW were about a third less likely to miss an appointment than those persons entering the system through some other avenue. While theory in this area remains too poorly developed to hypothesize causal relationships between structure, process, and outcomes, a summary of the elements of Sight N' Soul's structure and process both developed the preliminary framework and serves as a first step to mapping these relationships. The second component of the study uncovered the elements of structure and process that may contribute to a sustained egalitarian partnership between community people and professionals, a CP program called Project HEAL. Elements of Project HEAL's structure and process included a shared belief in the program; spirituality; contribution, ownership, and reciprocation; a feeling of family; making it together; honesty, trust, and openness about conflict; the inevitability of uncertainty and change; and the guiding interactional principles of respect; love, care, and compassion; and personal responsibility. The third component analyzed the existing literature, identifying and addressing gaps and inconsistencies and highlighting areas needing more highly developed ethical analysis. Focal issues include the political, economic, and historical context of CP; the power of naming; the issue of purpose; the nature of community; the power to muster and allocate resources; and the need to move to a systems view of health and well-being, expanding our understanding of the universe of potential outcomes of CP, including iatrogenic outcomes. Intermediate outcomes might include change in community, program, and individual capacity, as well as improved health care delivery. Ultimate outcomes include increased positive interdependencies and opportunities for contribution; improved mental, physical, and spiritual health; increased social justice; and decreased exploitation. ^

From Similes to Allegory: The Deconstruction of Chariot Imagery in Early Buddhist Texts, Analyzed with Cognitive Metaphor Theory

The presentation will start by unfolding the various layers of chariot imagery in early Indian sources, namely, chariots as vehicles of gods such as the sun (sūrya), i.e. as symbol of cosmic stability; chariots as symbols of royal power and social prestige e.g. of Brahmins; and, finally, chariots as metaphors for the “person”, the “mind” and the “way to liberation” (e.g., Kaṭ.-Up. III.3; Maitr.-Up. II. 6). In Buddhist and non-Buddhist sources, chariots are in certain aspects used as a metaphor for the (old) human body (e.g., Caraka-S., Vi.3.37-38; D II.100; D II.107); apart from that, there is, of course, mention of the “real” use of chariots in sports, cults, journey, and combat. The most prominent example of the Buddhist use of chariot imagery is its application as a model for the person (S I.134 f.; Milindapañha, ed. Trenckner, 26), i.e., for highlighting the “non-substantial self”. There are, however, other significant examples of the usage of chariot imagery in early Buddhist texts. Of special interest are those cases in which chariot metaphors were applied in order to explain how the ‘self’ may proceed on the way to salvation – with ‘mindfulness’ or the ‘self’ as charioteer, with ‘wisdom’ and ‘confidence’ as horses etc. (e.g. S I. 33; S V.7; Dhp 94; or the Nārada-Jātaka, No. 545, verses 181-190). One might be tempted to say that these instances reaffirm the traditional soteriology of a substantial “progressing soul”. Taking conceptual metaphor analysis as a tool, I will, in contrast, argue that there is a special Buddhist use of this metaphor. Indeed, at first sight, it seems to presuppose a non-Buddhist understanding (the “self” as charioteer; the chariot as vehicle to liberation, etc.). Yet, it will be argued that in these cases the chariot imagery is no longer fully “functional”. The Buddhist usage may, therefore, best be described as a final allegorical phase of the chariot-imagery, which results in a thorough deconstruction of the “chariot” itself.

Ayurvedic Concept of Food and Nutrition

Ayurveda places special emphasis on Ahar (diet) and Anna (food) and believes that healthy nutrition nourishes the mind, body and soul. Ayurveda does not discriminate food to be good, or bad, instead it emphasizes various factors that influence food, such as its biological properties, origin, environmental factors, seasons, preparation, freshness, and provides a logical explanation of how to balance food according to one's dosha and physical needs.

Las enfermedades mentales según Tomás de Aquino : sobre el concepto de enfermedad

Este artículo es la primera parte de un estudio sobre las enfermedades mentales según santo Tomás. Aquí se exponen los temas de las fuentes médico-biológicas del Aquinate (fundamentalmente Aristóteles, Galeno, Nemesio y Avicena), la naturaleza de la enfermedad, su relación con las pasiones del alma y algunas consecuencias que se siguen para el tema de la enfermedad mental. En un artículo posterior se entrará en el detalle de las categorías psicopatológicas que aparecen en las obras del Aquinate y su significado a la luz de sus fuentes, así como en los temas de las enfermedades psicosomáticas y lo que santo Tomás llama “aegritudo animalis".

Caridad y persona : consecuencias antropológicas de una cuestión teológica

Algunos autores de la filosofía contemporánea ha criticado a la antropología medieval aduciendo que ella ha sustentando en una visión sustancialista que no da razón de la riqueza de la realidad personal (como es el caso de Zubiri que, con sus palabras, propone que la persona es sustantividad y supra-estante). Sin embargo, en la respuesta de Tomás de Aquino al problema planteado por Pedro Lombardo en las Sententiae de qué es y cómo está la caridad en el ser humano se plantea la posibilidad de que en el hombre haya una virtud o hábito, insertado en la estructura psicológica del hombre, que tenga por origen un don creado de carácter divino, que perfecciona el alma humana y haciéndole capaz de un fin sobrenatural, pero que responde a la dinámica de facultades, hábitos y actos que estructura la realidad del acto verdaderamente humano. La respuesta tomista que justifica la existencia de una virtud como la caridad revela un planteamiento antropológico con una noción de persona de gran riqueza.

Las enfermedades mentales según Tomás de Aquino : sobre las enfermedades (mentales) en sentido estricto

Continuando un artículo anterior en el que se definió el concepto de enfermedad, en orden al esclarecimiento del de enfermedad mental, en el presente estudio se desarrolla el tema de aquellas que pueden ser llamadas enfermedades en el estricto sentido del término. En un primer parágrafo, se mencionan los trastornos que son mencionados por Santo Tomás, y se los explica colocándolos en el contexto de la medicina medieval, con particular referencia al Canon de Medicina de Avicena. En un segundo parágrafo, se desarrolla el tema de las enfermedades psicosomáticas, es decir aquellas causadas por una “pasión animal". Se deja para un tercer artículo el esclarecimiento de la naturaleza de lo que el Aquinate llama “aegritudo animalis".

Sensus y affectus : en la antropología de Alberto Magno

Nuestra investigación atiende a discutir la relevancia de la sensibilidad y la afectividad como manifestaciones vitales de las disposiciones anímicas humanas en la antropología de Alberto Magno. En la reflexión del Doctor Universal la función sensitiva del alma –el sensus- resulta integrada en los planos cognitivo y moral -como consecuencia de su comprensión en clave aristotélica-, diseñando así los fundamentos de una antropología filosófica de la vida. A su vez, la mencionada antropología nos demandará examinar la noción de affectus, integrada sistemáticamente en la definición albertina de la teología como scientia affectiva, por cuanto la tensión apetitiva del ser humano respecto de su fin provee orden y contenido a la totalidad de sus potencias en el movimiento fundado en su condición creatural.

El papel de la sensibilidad en el discernimiento de la naturaleza del alma : la posición del Canciller Felipe

El presente estudio tiene por objeto abordar el esfuerzo especulativo del Canciller Felipe por desarrollar, en el contexto del tratamiento sistemático de su Summa de bono, y de la consideración específica de bono naturae que conviene al ámbito del viviente, su examen acerca de la diferenciación de las potencias cognoscitivas y motivas y, asimismo, de las sensibles y de las racionales, en su reflexión orgánica sobre el alma del hombre. En el dominio de dicha elaboración de doctrina será objeto central de mi trabajo discernir el valor cognitivo del sensus y su vinculación con el objeto de la intelligentia. La psicología de la sensibilidad humana de Felipe el Canciller supone su concepción cósmico-antropológica a propósito de lo que es simpliciter a natura (aún en el ámbito de lo humano) y de lo que participa -en diversos grados jerárquicos- de la natura que emerge ut ratio. Desde un punto de vista histórico-filosófico su determinación ante el tema forma parte de un laborioso derrotero del pensamiento de autores patrísticos y medievales en torno a la naturaleza del alma y a la psicología del acto humano, en el que se hacen presentes las aportaciones de la antigüedad. Fuentes que revela la elaboración del Canciller en su análisis de sentencias de Aristóteles, de Agustín, de Juan Damasceno -entre otros antecedentes-, y que serán objeto de una compulsa dirigida a ponderar en mi trabajo el alcance de la aportación del Canciller.

La división de las ciencias y el tema del hombre-microcosmos según algunos maestros de artes de París hacia 1250

En las divisiones de la ciencia provenientes de la Facultad de Artes de París, algunos maestros (Pseudo-Peckham, Iohannes Pagus) establecen conexiones entre las facultades del alma y los objetos del mundo propios a la actividad de cada una de tales facultades, determinando así las diversas ciencias que surgen a partir de estas relaciones. El enlace de estos elementos se hace posible dentro del marco del hombre como microcosmos que los maestros desarrollan a partir de adagios aristotélicos tomados del De anima y de la Física con la utilización de algunas fuentes neoplatónicas. Según los maestros de artes, el conocimiento de todas las cosas es asequible al hombre precisamente porque en él se encuentran, de alguna manera, el resumen y la presencia de todas las cosas.

A individuação da alma humana segundo Alberto Magno

Nossa intenção é apresentar a doutrina da individuação da alma em Alberto Magno. Apresentaremos a maneira como Santo Alberto compreendeu a individuação do ser humano.