Divagazioni filosofiche sull'amore e la verità (original) (raw)
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International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education, 2017
This study aimed at probing the function of love in the process of knowledge in the light of St. Bonaventure’s philosophy. To achieve this aim, the researcher have focused the study to the following questions: (a) What is the concept of love according to St. Bonaventure? (b) What is the process of knowledge? This study will use the qualitative-historical method. This study is qualitative because it deals with the non-numerical data in the form of philosophical texts. Also, it is historical in the sense of Schleiermacher and Dilthey’s ideographical history which does not so much focused on ideas in themselves but also on the life experience that led to formulation of the idea. The results showed, on the one hand, that love refers to which seeks its genuineness to God. A man-to-God relationship. In the Itinerarium mentis in Deum, love is when a man has reached the contemplation with God. To love is to be united with the First and Supreme Principle through contemplation. Knowledge, on the other hand, knowledge is a judgment, therefore, is an action which causes the sensible species, received in a sensible way through the senses, to enter the intellective faculty by a process of purification and abstraction. Hence, love is the unitive factor of knowledge that it cognates, and knowledge is the cognitive factor of love that it unites.
Facets of Love in Renaissance Culture
Revista Humanitas, 2022
Using a qualitative, documentary and semiotics-based methodology, primary sources of various types were analysed: texts of Art Theory and Philosophy and drawings and paintings, comparing and revisiting them within a cut-out that intends to highlight the symbolic value and the eidetic meaning of love as especially relevant and agglutinating in the Renaissance. This article intends to contribute to systematize a concept that throughout the Renaissance permeates what can be called a culture of the time in a broad sense, being dispersed in many different areas and under multiple forms: From the revisitation of its representation in classical mythology, embodied in the Poetry of Dante, Petrarch, Colonna, in the Visual Arts with Botticelli, Titian among others, sensing itself in the very narrative of Art Theory that adopts the style of dialogue in Homage to Plato, author of the venerated Symposium, and reaching a philosophical splendour of which the Love Dialogues of Leão Hebreu bear full witness. It is a theme that was found in the very tangible Renaissance court culture, evident in Castiglione’s aspirations of a perfecto cortesano, reaching increasingly erudite and mystical expressions with the philosophical views of Ficino, Leão Hebreu, where the Cosmogony is seen as a gesture of divine love. Thus, through a key Renaissance concept and guided by an agglutinative perspective, this article aims to contribute to a greater awareness of the central place of this concept in the Renaissance cultural agenda.
A Theological Reflection on Love as a Supreme Human Value
Journal of Conscience , 2022
A Theological Reflection on Love as a Supreme Human Value. It is the aim of this article to underline the fact that love is not merely one of the human values, as conceived by human thought over history, but rather it is a supreme human value. This quality is given by the fact, as it will be argued by the theological argument of this article, love originates in God, being the way God lives in the complexity of the three divine Persons, who share the same being. Moreover, love, from a theological perspective, is expressed in creation of everything that exists, being the reason for the creative act of God, that is One in three Persons. Finally, the article will focus on the way Christ event is the culmination of God' s love, that is overflowed in creation and in the redemptive acts of the Father, in the Son, through the Holy Spirit.
• This article refl ects on the centrality of the senses of sight and hearing in the birth of romantic love. It explores the treatment of two forms of love, natural and divine, in fi fteenth-and early sixteenth-century Italy, tracing the initial movements of the former and shifts in the latter. Making use of two literary works, by Enea Silvio Piccolomini (Pope Pius II) and Pietro Bembo, two paintings, by Leonardo da Vinci and Raphael, and several treatises on marital obligation and the " marital debt " , it charts the emergence of the idea that sensual love was legitimate in marriage and the impact of aff ective mysticism on the concept of divine love.
Saint Thomas Aquinas teaches that the proper cause of love in creatures is goodness that is conformable to the appetite insofar as it is known and apprehended, but he teaches elsewhere that the goodness of creatures is in turn caused by God’s love. My purpose in this paper is to manifest more precisely the cause of love according to the mind of the Angelic Doctor and to ask whether it is goodness or else God’s love that is the cause of our love. Thus, in the first part I will show how the goodness of things is the cause of our love, and then in the second part how God’s love is the cause of the goodness of things, so as to conclude that ultimately God’s love is the cause of our love. I will rely on various texts of Aquinas, most notably his treatises on love and goodness in his commentary on the Sentences of Peter Lombard, his questions on the same in his Summa Theologiae, Summa Contra Gentiles and Disputed Questions, as well as texts from his commentary on the Divine Names of Dionysius.
Vero. verità, vita. Deficienze epistemologiche e soluzioni pragmatiche?
2015
The goal of this paper is characterized by a new philosophical attention towards a very important question: the relationship between some dogmatic assumptions about the notions of truth and the practical consequences they can or should have. Based on a careful reading of some crucial passages from Sextus Empiricus’s works (especially Outlines of Pyrrhonism II 80-96 and I 23-4), the paper will analyze the mechanisms – from both a dogmatic point of view and a skeptical one – through which we can act (and react) in response to the multifarious stimuli we receive from the external world as well as the moral interconnections we experience with other human beings
Contemporary theology is pervaded by a serious concern for the other. This is understandable when considering the post-modern context that has shaped the present age. Within this context, kenotic notions of love as found in Balthasar, and notions of love as self-gift and as communion of persons as found in St. John Paul II, are part of the Catholic project of dialogue between the post-modern concern for the other, and the theology of the Patristic and Medieval periods. This is part of the Catholic desire to keep the theology of the past and integrate it with that of the present and future. This paper sets out to explore if kenotic and self-gift notions can be found in St. Thomas`s eudaimonia-structured love. In doing so, it is trying to bring together three notions of love dominant in three top theologians of the Church. The first is St. Thomas Aquinas`s understanding of love as directed towards beatitude; the second is Hans Urs von Balthasar`s argument that the defining aspect of love is its self-effacing, kenotic character ; and the third is St. Pope John Paul II`s notion of love as self-gift. It is important that from the very start one ought to remember that St. Thomas Aquinas lived before the later trends in philosophy and theology. The turn to the subject in modernity, the rise of personalism, and the growth of kenotic theology that form the background of both Balthasar and St. Pope John Paul II, ask questions that the Angelic Doctor did not face. The implication of this is that notions of kenosis and self-gift can only be teased from Aquinas`s work. This paper then sets out to tease out from Aquinas`s theology, kenotic and self-gift notions of love. Firstly, it begins with a conversation between Balthasar and Aquinas on the kenotic aspect of love. Secondly, it analyses how St. Pope John Paul II `s notion of love as self-gift can be understood by Aquinas.