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Plato receives in hiperuranós Professor Aranguren (1996)

A winged Plato, who looks and sixties hippie slang, and even with his left hand canutito, hiperuranós health (in the Platonic supracielo) to Professor José Luis Aranguren, who just joined this supercelestial region. This was the sense 'in memoriam' of cartoonist Forges dedicated to the young 'old professor', who died in 1996. The other VP, Enrique Tierno Galván, had already been ten years in this mime hiperuranós: a 'supracielo' in which there is no danger of tripping over one with no ghost Catholic. The cartoon was published in the newspaper.

Sitting And Bouncing On Stomach

CENTURY OF THOMAS AQUINAS THOMAS AQUINAS

This table Giovanni di Paolo (XV century) is an exercise in propaganda and apologetics: Thomas Aquinas from his chair has stretched to a Averroes barely if you can hold in their hands an Aristotelian treatise with which he has tried to defend themselves. The unequal encounter have seen other parents and scholars of Catholicism triumphant (witnesses can be Boethius Bonaventure Bagnorea, Peter Abelard and Augustine of Hippo).

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TWO KEY FEATURES OF THE CATHOLIC CHURCH INSTITUTION IN MID-LATE THIRTEENTH CENTURY ARE THOSE OF THE DIFFICULTY OF FINDING A SEAT IN THE FABRIC OF THE NEW INSTITUTIONAL monarchy, and of stubborn BY THE ESTABLISHMENT OF A LINE Dogmatic preventing the free INTERPRETATION OF DOCTRINAL AND SACRED TEXTS

A mid-thirteenth century, while they were entrenched across of the then not so old Europe, domains and aristocratic dynasties from which would be the next modern monarchies, a long way from the definition of a map of Europe of nation states, but social forces brewing and that will make possible " The Catholic Church holds as an institution with interests and projections that suggest both the spiritual and doctrinal level, established on the doctrinal foundations of medieval scholasticism, as the material plane or so-called worldly business or 'worldly' (endowments of clerics with political dignitaries, recognizing the power of granting indulgences, negotiations for the appointment voters of the Holy Roman Empire, establishing mandatory churches subsist territorial tithing, and so on).

dispersion and heterogeneous ethnic ancestries are saying in the European territories from the most western Hispanic kingdoms which are beating against the Abbasid Caliphate by then decaying Russian principalities to the east by the Mongols under Genghis Khan, the internal instability enhanced by the existence of various minorities, some of which, for example, the Jewish minorities from the wave of expulsions began in England in 1290 and will culminate with the English and Portuguese, 1492 , 1497 - not just resigned to the formula Caesaropapism promoted by Rome, and the remaining power of military orders and other regional institutions of medieval plant (judicial domains) make it difficult to consolidate the ideal of a Europe under the aegis of Christian monarchies of Roman Catholicism.

Added to these circumstances, the rise of Latin Averroism especially important in France (Paris University), and the emergence of new sects regarded as heretical in Lower Burgundy or northern Italy, Bulgaria ... some of which were opposed militarily (French Albigensian Crusade from 1209 to 1229), forcing the Catholic Church launched the company twice a redefinition of its doctrine and consolidating its influence on earth. The institution of the Tribunal of the Inquisition in the minutes of the Lateran Council (1215) perfectly expresses the determination of the church hierarchy who can answer, among other things, the mimesis between Church and Empire from the time of Constantine ( Edict of Milan: 313), the first Christian emperor in the ecumenical sense of the term, mimesis or collusion between the powers would be strengthened considerably under the aegis of Charlemagne, king of the Franks and Lombards and founder of the Carolingian Empire that after his conversion to Christianity in 800 AD Christmas, would then reconstituted as a purely owner Roman Empire but direct antecedent of the Holy Roman Empire (with Otto I, 962).
in the papacy of Innocent IV (1243-1254) ends extend doctrinal and institutional base from which to secure a power structure that can help reconcile imperial projection of the Church (Roman) with the display of the defined dogma incontestability from the high church hierarchies. To the same end promulgating a Corpus Iuris Canonici, which starts from Gratiani Decretum (1140), aims, and get, strengthening the legal autonomy of the Church at the same time giving and accepted the legitimacy of the political and legal custody of the same on those religious monarchies whose owners, beset by a wide range of internal problems, seeking to establish itself as "Catholic kings" or, in certain cases as candidates for the dignity of the Holy Roman Empire elector . The flashpoints disputes between Frederick II, emperor sacro-Germanic from 1220, and the popes Honorius III and Gregory IX, which passed from consecrated as Emperor excommunicated on two occasions (two consecrations and two excommunications), expressed very clearly that, despite all these efforts that makes the Church to find a balance on earthly things, this goal was still quite far from being achieved in XIII century.

IN THIS HISTORICAL CONTEXT IS INSERTED THE WORK OF THOMAS AQUINAS. This

we have established is, very roughly, would be the complex historical context in which it was founded in 1216 the order of Santo Domingo de Guzman, a Predicatorum Ordo Fratrum, ex professo dedicated to preaching and defense of Catholic dogma ( apologetic). In this order of 'preaching friars' paid Thomas Aquinas in 1243. After a period of study and learning under the tutelage of Albert the Great, first in Paris and later in Cologne, was established as a lecturer at the University of Paris in 1252, while studying to achieve the degree doctor, he got in 1256 and was appointed Professor of Philosophy at the same university this year. Then, they were very professorial cited his early writings, especially the super Scripta libri Sententiarum (commentary on the Sentences of Peter Lombard). Required in 1259 in Rome by Pope Alexander IV and remains close to the curia, as a counselor and theologian, apologist, for nine years. Rome obtained leave to return to Paris in 1268, in order to soak up the view Averroists that threatened to undermine the principle of the teaching authority of the Church, to uphold the principle of double truth. During this stay polemicized from his chair with Siger Averroist of Brabant, who was quick to disavow as a theologian. Despite his efforts to refute the Averroism and other 'deviations' doctrine will develop much more patient and written extensively, with this great Refutatio, the most lean of his extensive literary production. But the originality and power of it is to be found not only in theological and apologetic plane, but in the more purely philosophical as after disallowing Averroism from a theological perspective, it was decided to do so in the field developing a vast philosophical reinterpretation Aristotle thought that eventually overruling the proposals not only of Averroists, but those of Averroes himself, the wisest of the Gentiles. While carrying out this task, and according to the Augustinian principle of surveillance of rationality in faith (albeit from a naturalistic perspective), was defending the idea of \u200b\u200bperfect rationality of the Catholic principle of subordination of the temporal power of the Church from the base of the theological definition of a natural law in which the hierarchy is presented as a providential order. All this enormous task enrolled in its two larger works: the Summa contra gentiles (1261-1264), and the Summa Theologica (1265-1273), which is his main work, and could not complete since death surprised 'doctor angelic 'way of Lyon, to participate in the Council, while almost culminated in its drafting.

An outstanding feature, and often forgotten or dismissed from the work of Thomas Aquinas, is its current doctrinal synthesizer as seemingly disparate as they may be those that express the writings of Aristotle, Plato, Augustine, Boethius, Averroes , Avicenna, Maimonides, Ibn Gabirol, etc. About this same trait of 'inculturation' which has its work will also be interesting to observe that the work of re-reading the original texts of Aristotle was possible thanks to the work of the School of Translators Toledo, which was the institution which made the Latin version of the texts of Aristotle. These texts, Aristotle, only known from fragmentary references and to the translation from Arabic into Latin version of Córdoba (Arabic), and formed the basis of reading literature that French Averroists comments made both to the work of Averroes aristotelian as the sources 'original' of Aristotle. Thomas Aquinas used the term 'heathen', Pauline descent to refer to theologians Averroist attached to the doctrine, ie the scholastics, Muslim or not, whose readings and reflections came from these sources Toledo.

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FRAMEWORK

HISTORICAL CONTEXT IN WHICH THE WORK IS INSERTED Thomas Aquinas.

In 1215 the priest Domingo de Guzman Burgos Tolosa based on an Order of Preachers, a Predicatorum Ordo Fratrum, ex professo dedicated to preaching and defense of Catholic dogma (apologetic). In this order of 'preaching friars' paid Thomas Aquinas in 1243.
After a period of study and learning under the tutelage of Albert the Great, first in Paris and later in Cologne, was established as a lecturer at the University of Paris 1252, while studying to achieve the degree of doctor, who won in 1256 and was appointed Professor of Philosophy at the same university this year. Then, they were very professorial cited his early writings, especially the super Scripta libri Sententiarum (commentary on the Sentences of Peter Lombard). Required in 1259 in Rome by Pope Alexander IV and remains close to the curia, as a counselor and theologian, apologist, for nine years. Rome obtained leave to return to Paris in 1268, in order to soak up the view Averroists that threatened to undermine the principle of the teaching authority of the Church, to uphold the principle of double truth. During this stay polemicized from his chair with Averroist Siger of Brabant, who was quick to disavow as a theologian. Despite his efforts to refute the Averroism and other 'deviations' doctrine will develop much more patient and written extensively, with this great Refutatio, the most lean of his extensive literary production. But the originality and power of it is to be found not only in theological and apologetic plane, but in the more purely philosophical as after disallowing Averroism from a theological perspective, it was decided to do so in the field developing a vast philosophical reinterpretation Aristotle's thought, will end up not only disavowing the Averroists proposals, but those of Averroes himself, the wisest of the Gentiles. While carrying out this task, and according to the Augustinian principle of surveillance of rationality in faith (albeit from a naturalistic perspective), was defending the idea of \u200b\u200bperfect rationality of the Catholic principle of subordination of the temporal power of the Church from the base of the theological definition of a natural law in which the hierarchy is presented as a providential order. All this enormous task enrolled in its two larger works: the Summa contra gentiles (1261-1264), and the Summa Theologica (1265-1273), which is his major work, and could not complete since death surprised the 'angelic doctor' way of Lyon, to participate in the Council, while almost culminated in its drafting.

An outstanding feature, and often forgotten or dismissed from the work of Thomas Aquinas, is its current doctrinal synthesizer as seemingly disparate as they may be those that express the writings of Aristotle, Plato, Augustine, Boethius, Averroes , Avicenna, Maimonides, Ibn Gabirol, etc. About this same trait of 'inculturation' which has its work will also be interesting to observe that the work of re-reading the original texts Aristotle was possible thanks to the work of the Toledo School of Translators, which was the institution which made the Latin version of the texts of Aristotle. These texts, Aristotle, only known from fragmentary references and to the translation from Arabic into Latin of the version Córdoba (Arabic), and formed the basis of reading literature that French Averroists comments made both to the work of Averroes aristotelian as the sources 'original' of Aristotle. Thomas Aquinas used the term 'heathen', Pauline descent to refer to theologians Averroist attached to the doctrine, ie the scholastics, Muslim or not, whose readings and reflections came from these sources Toledo.

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HISTORICAL PRESENT EIGHT FIGURES IN THE HISTORY OF PHILOSOPHY PLATO, REPUBLIC

currently on Platonism.
twenty-five years ago the American anarchist epistemologist PK Feyerabend, methodological antiparadigma promoter 'anything goes' vindicated the figure of Plato in some of its publications (do not Plato ... thesis on knowledge proanarquistas (1980-82 ), then his book Against Method - Outline of an anarchistic theory of knowledge .) But that was no more than a joke with this iconoclastic philosopher seeking some kind of demoralizing effect on some academic and institutional interest. Besides the fact that wink is that there is a movement today Platonic or Neoplatonic importance of exercising influence in the contemporary world. It is true that communism or the so-called 'real socialism' before the fall of the Berlin Wall (1989) claimed the proposal Platonic 'dictatorship of the wise', or the philosopher king archon or a philosophical precedent figure more Marxist Leninist, the 'democratic centralism' (And former USSR countries 'East'). But aside from these proposals a bit forced and the aforementioned Feyerabend's anarchistic winks, we can not say that there are currently no ethics (rigorous and paradigmatic) or aesthetics (canonical), and an epistemology (ideas object unchanged) or a policy (since the end of utopia preached by the sociologist H. Marcuse, 1973), or a general conception of reality (dichotomy world of ideas / world of sensations) that may be claimed as platonic and have now , at least in our cultural environment closest (in the West). And, finally, our world of 2009 is not very 'ideal' on in the Platonic sense of the term. Some say that what we experience is a dystopia. About

of Thomism today.
As of Thomism today may not be an exaggeration to say that since its original edition, that is, from s. XIII, has never ceased to be current. And this for two reasons: its institutional character from the ecclesiastical point of view (Thomism is the doctrinal basis of the official theology of the Catholic Church since its original edition, and might even say it was a theology that was officer from the same origin: the Aquinas worked 'on request' and directly to the Roman papacy, against "Muslim Scholars", ie "against Gentiles'), and institutional in character but now also from the scholarly point of view or, in time, university : University of Navarra, Pontificia de Salamanca, of Deusto (Bilbao), the de Louvain (Belgium), Loyola University (Chicago), and many other religious institutions, spread all over the world, and the operating departments devoted to exegesis and updating the thought of Thomas Aquinas.
Moreover, important contemporary thinkers such as E. Mounier, H. Bergson, E. Gilson, Fr Copleston (author of one of the 'history of philosophy' most influential of all time), and others (in Spain could cite the metaphysical X. Zubiri) have been very fond of the proposals and questions raised by Thomas Aquinas. Today
very current debates on euthanasia, abortion, birth control, prevention of AIDS and other pandemics, the so-called 'new gender relations', the new natural lawyers applications (eg in the context of the laws Europeans), etc, have in fact in his approach to many of the assumptions on these subjects were established by Thomas himself or neo-Thomists of the importance of Granada F. Suarez (which influenced the thinking of Descartes).

currently on the Cartesian.
Rather than present the Cartesian, that is, strictly Cartesian approaches (those of Descartes: Cartesius), we must speak now of rationalism. And what can be said about this particular issue is that rationalism, from Descartes but, above all, from the fans and followers of the thought of R. Descartes (from B. de Spinoza, Bl. Pascal, GG Leibniz, and from critics of the Cartesian and rationalism in the broadest sense, including those who could cite to I. Kant: ss XVII and XVIII) has never ceased to exert great influence in our media culture today. And this for the reason that since Descartes, the second radical thinker in the history of philosophy (the first was Socrates, and the third is coming), we can not say that solutions to problems depends on their correct approach (rules of method) and the assumption of the principle also Cartesian extraction, these solutions must be sought exclusively in the realm of the rational, avoiding both prejudice and dogmatism.
Moreover Cartesius the figure of the century continued to attract XX thinkers such as Noam Chomsky, the American nativism Cartesian associated with the philosophical basis of the 'generative grammar', or as the French philosopher (neo-Thomist) E. Gilson which he dedicated to Address a text analysis method in which was detailed to specify the semantic meaning and scope of all the terms included in Le Discours de la Méthode (either pour conduire sa raison, et Chercher la verite dans les sciences). [... In The Discourse on Method. To drive well his reason, and to seek truth in science].

currently on Kantian moral formalism.
The first point of the Declaration on the Rights of Man and Citizen (France, August 1789, prior to the drafting of the Constitution: "Men are born and remain free and equal in rights. The social differences can not have a foundation other than the common good") part of a categorical imperative, as such, expresses a good will is not looking, regardless of the good in itself and for itself, no other reward. If we consider that the Bill of Rights, which was later retrofitted to the new circumstances after the 2nd GM (December 10, 1948) as the Universal Declaration of Human Rights provides rights for most of humanity are still far from being achieved in practice would have little choice but to consider the contemporary relevance of moral philosophical thought, the Kantian, is total. This is also the opinion of such influential thinkers as German J. J. Habermas or the U.S. Rawls, each from a different perspective (Habermas from their proposals on communicative action and the practical interest-cognitive Rawls from his attempts to redefine liberalism from scratch in a social sense), try to update in practice this legacy of modernity. Not lacking in this comprehensive critical thinking, for example, Esperanza Guisan English with his' Manifesto Hedonistic 'pamphlet' antiaxiológico "truly inspiring, especially for those who seek happiness only in areas closer.

On Marxism Today
Although from the viewpoint of Marxist political practice (in countries formerly called 'real socialism') is aware of a deepening crisis and more definitive, Marxism sociological, that is, the application of Marxian analysis to the analysis of society and the problems posed by current global capitalism (globalization) has not lost its topicality. This is because al carácter riguroso y verdaderamente científico del análisis practicado por Marx a la génesis del capitalismo y a la vigencia de determinadas categorías como las de plusvalía, división social del trabajo, alienación, transformación del trabajo en mercancía, y otros. Si a este análisis marxiano le sumamos los de los sociólogos que siguieron la estela del marxismo en el siglo XX (desde el de Lenin, que estudió el imperialismo colonial como expresión más acabada del capitalismo, o los posteriores análisis de M. Dobb, E. Hobswam, S. Amin, P. Vilar, la Escuela de Frankfurt…) tendremos que concluir que el marxismo sociológico, lejos de haber entrado en una crisis se encuentra en a period of rehabilitation and self-criticism that it is reaffirming one of the most influential sociological doctrines in our culture.

On the contemporary philosophy of Nietzsche
Current Nietzsche's thought comes from the hand of the day of a school or, perhaps, an 'anti-school' of philosophy called postmodernism that since the publication of the book Jean-François Lyotard 'The condition Postmoderne' (1979) calls 'the end of the grand narratives' among them those who held the great "myths" that were proposed in the s. XVIII as an emancipatory reference for Humanity (Reason, Progress, History, Human Rights ....) Following Lyotard other postmodern philosophers such as M. Foucault J. Derrida came much these proposals to the doctrines, or antidoctrinas, Br Nietzsche (1900) and M. Heidegger (1976) (especially the more Nietzschean Heidegger, the Heidegger of Aesthetics) resulting from these approaches very original and effective speeches on the 'deconstruction', the end of history, the differance to the purpose, and other of the same string Nietzschean iconoclast. Corrosive vocation (and therefore Nietzsche: I am not a man, I'm dynamite) is clear in this anti-school that can remind sophistry against Socrates is faced. Personally, I understand that postmodernism was, above all, a fashion and, like all fashions, took its time.

currently on Ortega y Gasset
Three years ago, to commemorate the fiftieth anniversary of the first death of Ortega y Gasset, the daily El Pais published an article by writer Vargas Llosa titled it as the title his most read and quoted (The Revolt of the Masses), in this article glossed some of the ideas characteristic of this author regarding the loss of individual identity of citizens of the states west of the 1 st half of the s XX (the 1 st ed. Of Rebellion is, 1930), the impersonal nature of institutions, and other related topics. But the Peruvian writer was a defect in the liberalism of Ortega: profession of faith was not the free market. This alleged defect was immediately disputed by some authors and some NGOs, such as Francisco Altemir of ATTAC (Association pour la Taxation of Transaction: an organization that moves in line with the proposed anti-globalization economist Tobin) who said that among the Ortega concerns (of a cultural, anthropological, ethical, ...) were not in a prominent place, the economic, but the legitimacy of his liberalism was based on another order of freedoms that were, paradoxically, were being endangered as a result of the evolution of liberalism itself ... As you see, now the thought of Ortega's total. About

Zambrano currently
News Zambrano is to be found more in the historical-cultural domain in the purely philosophical. As this writer and intellectual of the 2nd English Republic was marked his life, both personally and in the academic and productive (as a writer and essayist), the bitter and long experience of exile (over forty years) . It is known that republican law was cut short by the coup of Franco blessed by the Catholic Church in July 1936, and that this act of disobedience plunged Spain into civil war whose ending balance was more than half a million dead and the integration of Spain to a policy International war (Axis Berlin / Rome / Tokyo: The 'axis' of international fascism) that after the end of the 2 nd GM, he brought isolationism, economic backwardness, cultural backwardness, loss of prestige and influence international (excluding the Marshall plan ...), etc. As for the figure of Maria Zambrano, located on the bottom of biographical and dramatic instability apartamientos, podríamos decir que tal vez sea esa faceta suya de mujer combativa, resuelta a hacer oír su voz como republicana y española, por encima de las exclusiones, incomprensiones, paternalismos que imperaban en aquellos largos años que duró su exilio lo que la caracteriza más nítidamente. Y es que toda su labor puede resumirse en un empeño personal por establecer, al margen de muchas incomprensiones, una línea productiva brillante y original a lo largo de la cual se expresa una concepción de la ‘razón vital’ (Ortega) y de la porfía del pensamiento por hacerse una imagen de la misma; empeño éste que ha dado a las letras cultas españolas una de sus más destacadas representantes. Moreover, the most characteristic of his thought, this happy combination of thought and poetry for the sake of promoting a "poetic reason" that affirms the existential axis of the person, because this is where it is conjugarían existential planes, phenomenological and vital and which would converge speeches as seemingly distant as the neo-Platonist Plotinus or the rationalist Spinoza no longer a matter of attention and analysis in our days, as evidenced by the growing number of publications devoted to the interpretation of his thought (Mayllard Chantal works of Ana Bungaard, A. Galindo ...).

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HISTORICAL TECHNICAL AUTHOR REVIEWS OF TEXTS IN PHILOSOPHY PRESENTATION


image: Symposium papyrus

historical approach to the genre of the comments

comentarii The practice is not a new strategy or 'modern' or directed toward understanding to the analysis of the original texts or 'author'. Far from this, what would you say is that this practice is a college tradition of outreach and / or reading of the texts 'authority' that dates back to ancient history and is anchored in the High Middle Ages. In this sense we can say that an important part of the work written and delivered the first patristic Christian is informed by readings authorized

and commented version of the Bible of St. Jerome (Vulgate), and the works of Plato ( 6347) and to the Neoplatonists Plotinus Lycopolis (6270), and that with the development and strengthening of the scholastic tradition and from s. VIII were made such comentarii, formal and disputatio conjunction with the Dissertatio, and collections of items to develop, quaestiones Quodlibetales or Quodlibeta-with the aim of achieving a degree of competition piper school and recognition of the condition the laureate in theology (the 'knowledge of knowledge' throughout the Middle Ages.) Competence and conditions that were never actually admitted any secular 'lego' (illiterate, no news: Ed DRAL 21st) nor to a lawyer until the cleric did not show practically that he could 'read' a text 'of authorities' (ie of a recognized author: a auctoritas) and expressing a 'right' conclusions from what they read. 'Right', we have written. And meant by this term that these readings and these findings were to be endorsed by the auctoritas of a doctor of renowned solvency School that would have granted such dignity (the degree of doctor: the degree to which it must have formal teaching exercises, twelve: I teach-).
We assume that in this context "read" must mean a much more close to a fact of advanced intelligence (of intus-legere: to understand, comprehend, decipher ... the content and meaning 'internal' issues and things that such issues concern) than the simple meaning of 'read' while performing an understanding 'alphabetic' or 'literal' of a text. So, make a few comments to Peter Case Lombardo [1] , the Vulgate, the work of Boethius (6525) of the Letters of St. Paul, the New Testament corpus, and a few other works, and do so with 'significant corrections' , spent many decades as one of the requisitions minimum accorded the degree of 'reader' to any applicant to 'doctor' (from docere, teaching what is known) or Master of Arts in any subject 'humanistic' or 'scientific' . It was precisely with some famous comments on these sentences with which Thomas Aquinas (61 274) has found his 'authority' in the environment that had chosen, that of orthodoxy espoused by the newly founded order of Domingo de Guzman, the saint of Catholic Christianity, to develop their teaching. And it was precisely a series of conflicting readings (of comentarii: comments) from the works of Aristotle (6-322) and Averroes (61,198) that animated the controversy-a goal rush in adopting the principle of double Averroist truth philosophy and theology that occurred during the twelfth and thirteenth centuries, and whose solution 'inexcusable' by Thomas Aquinas, immediately supported by the church bodies of the doctors (depending on cathedral chapters monasteries and religious orders) brought the consolidation of a magisterial or doctoral line in the Catholic Church coming together in the closed end dogmatic Council of Trent [2] . Baghlan

lines such as tight minimum proem but maybe enough for the warning: the lectio gender and / or pose comentarii originally accepting the principle that only since the completion of a formal reading and a correct understanding of an original work (the 'authorities', vb. gr. from a reading of the Sentences of Peter Lombard ... or the carrying capacity involves a direct reading of any part of the corpus Aristotelicum, in the case of Thomas Aquinas or Platonicum for Augustinian ...) you can get the optional recognition of literacy skills and, therefore, interpreted in the context of the scientific or the humanities in the domain of authority exclusive of Catholica ecclesia vigilant in all matters concerning the establishment and recognition of his auctoritas [3] since the 1 st patristic Latin (most prominently from the preaching and literacy work exegetical and apologetic Ambrose of Milan and Augustine of Hippo: Mid Century IV Century V mid ddC). Needless to say, the general classification of knowledge in the s. XIII is quite different from today and during those years of the late Middle Ages the scientific and / or humanistic formed a single block 'opposite' the one true and 'binding' know or know of excellence, which was the theological. In any case, the condition that had to play in these remote schools run by religious orders or by the first universities heavily guarded by the Church institutions was precisely the ability to deal directly and without intermediaries, though under surveillance learned ' editors' allowed, to an original work, and to formalize the orthodox interpretation of the same should be done. For this possibility could be a number of 'conditions' had previously met, and most important of all was that the player was entitled to an attempt of this scope, the reading of a sentence ... or consideration of a quodlibet about this or that element of the Aristotelian doctrine, or a fragment of the original corpus was not available to school or a layman, or someone who does not have enough news or ideas to "understand" in the sense 'intellective' not in the alphabet and the text of the question auctor.
On the news we have -See-a bibliographical appendix lectio (reading) and the resulting comentarii consisted of a single exercise, or in a continuous exercise, which was divided into two points in time: The actual reading, and reading or diction the interpretation of the text read. Such moments could happen if two conditions have been given 'curriculum' to the acquisition of which the applicants applied to doctors 'arts masters' during the previous courses, these were: 1 .- The
of becoming entitled to To read this text from the 'catalog of texts of authorities' (the first condition that must fulfill the future 'reader').
2 .- The to be able to establish a 'correct' interpretation of it, out loud or in writing, but always in a regulated interpretive context. We had already warned that the interpretations offered by these 'college readers' had to be considered' good 'doctors' bodies that the Church had already recognized as such. The institutional recognition of this condition was at all times the result of a complex historical development whose real achievements are slipping but the primary effect of aggregation was the consolidation a Scholastic school or tradition and / or teaching or lectointerpretativa which covers a wide chronological period from the XI century (the century of Anselm of Canterbury and Pierre Abelard) and XIV (the century of John Duns Scotus and William of Ockham ), and who knows in the s. XIII its maximum maturity period and internal consistency with the teaching of Thomas Aquinas (1274).
However, both conditions, although considerably reformulated and embedded in a modern propaedeutic (ie a critical propaedeutic and not subject to unanswerable authority criteria) - have to continue to report what now is or 'should be', from a educational bias strongly critical comment text. And this is the moment in which these practices are carried out from a previous position or optional from animation to achieve them (are the students of Philosophy and History of Philosophy BA, and with a much higher degree of specialization, those colleges which will be performed as an immediate consequence of obtaining an implied power to develop rules for a program that referred to a 'minimum content', precisely those that empower them to pursue this reading).
meant by this that, just as there are a couple of instances genetic historically justifying the establishment of these practices around these two teaching practices that aim before (the two above: a college statement after reading and interpretation, the first, and formalization of the correct interpretation-corrected-content, the second both aimed at providing teachers and doctors are able to continue maintaining and defining a dogmatic and apologetic, the same instances, faculty teaching or reading and interpretation, and expression of the correct interpretation of the original texts, still reformulated within our cultural framework about teaching strategies that national in education protects and promotes, and that a literal call unanimously and the encouragement of critical thinking by the students as a target inexcusable to get as much planning or programming in general (official schedules reported by decree those of educational centers) and the partial (schedules of specific subject areas). Some argue that these formulations and reformulations in fact do not pass under the official literature on educational programs. But that is a matter which far exceeds the limits that has a job like this.

And so the practice of text analysis or interpretive reading of a text author in the 'modern school' (which would be one in which the action tends to encourage propaedeutic development of critical capacities of students by encouraging them to question any dogmatic or closed approach about any topic consolidated or form) should be directed towards two goals as clearly as they can be distinguished:
1. Prior education (more theoretical than practical) to enable those readings. This is the apprehension of Historiological lines in each circumstance supporting the production of historical texts. It would consolidate knowledge about more than 'minimal' in the different areas Historiological where production can be traced back to the original texts: an objective of achieving inexcusable since the consolidation of philosophical hermeneutics, ie, from HG Gadamer Truth and Method ( 1962), the next goal would be to promote
2. The practical training (and pragmatic) in the art of execution and writing of the commentary itself, ie in the art or craft or practice to get the expression of apprehension and interpretation of the text by the analyst . Taking for granted the fact that in this expression of the text are acting apprehended a dynamic and resolute lines of pre-understanding (Gadamer) and knowledge of the doctrine of copyright and other dynamic or previous resolutions dependent on the analyst's cognitive interests, including their ideological prejudices (again Gadamer: in this case the term "prejudice" does not denote anything defective or distorted.)
Both objectives are met or are undermined from the correction by the magister, which becomes critical as the guarantee period. Modern School in the correction tends to be open and inclusive, avoiding dogmatism and 'final solutions' to the issues raised during the reviews. In any case has to be an authoritative voice, even from the collegial agreement, the signing the validity of the results obtained and the critical exercise in its entirety.

methodological guidelines.

annotation After these preliminaries, which we consider essential consideration when developing and strengthening this practice from an instance of corrective (in this case is to ensure that the interest in acquiring this knowledge not practical beyond a critical line and / or intellectually creative at any time) propose a methodology to implement the original text commentary. To let more clearly establish the applicability, while the explicit will to a fragment of dialogue entitled The Banquet, Plato, the next passage 201-a / 202-b.

(...)
SOCRATES .- After that remember now on which things, as you said in your previous speech dealt with Love, or, if you prefer, I will remember him. I think you said something like: that between the gods was established order of things through the love of the beautiful, ugly as it could not be the object of love. Did not you express yourself more or less well? Agathon
.- So I said, in effect.
S. - And rightly say, mate. But if this is so, Love can be nothing but love for beauty and not ugliness? - Agathon nodded.
S. - But did not we already agreed that it is missing, and not what they already have, which may be desired and love? - Agathon nodded again.
S. - In that case, Love has no beauty, and does not possess.
A. - necessarily has to be.
S. - "What happens then? "What it lacks beauty and in no way has it, you say that is beautiful?
A. - Of course not.
S. - still persist in asserting that love is beautiful?
A. - I must admit, Socrates, that I may not express well in the past on this point.
S. - and that speaks beautifully, Agathon replied Socrates. But still satisfy even a bit more .. "Good things do not seem too beautiful?
A. - I think so.
S. - So, if love beautiful things and no good is beautiful, will also be devoid of good things.
A. - Socrates, you would not be able to contradict me. Demos and this matter closed.
S. - No way, dear, "replied Agathon Socrates, is the truth that we must not contradict Socrates could certainly does.
But you let me rest of my questions, and I shall deal exclusively with the issue of love as I heard a woman trying Mantinea, named Diotima (...). It was this woman my teacher in matters of love and delivered the speech that I'm going to try repetíroslo taking as a starting point what we have agreed Agathon and me talking to myself, as you can. And, according to you, Agathon, must be exposed first, what is love itself and what is its nature, then his works, I think the easiest thing for me to do my story, bound, to the questions then I was becoming foreign. On more or less also I had argued with her many other reasons, such as those now Agathon has been argued before me, that love was a god and that was to beautiful things, but she was refuting the same arguments I Agathon, who was not beautiful, according wanted my words, not good.
- What do you mean, Diotima? "And I replied at the time, then the Love Is ugly and bad?
"Try to speak with precision," he said Diotima "Do you think it is not beautiful is necessarily ugly?
"Exactly," I replied.
- And that is not wise, will therefore be recognized as stupid or ignorant? Or do you not realize that between wisdom and ignorance are intermediate states?
- What?
"I say that having a right opinion without being able to give arguments therefor is a real possibility, at least for me. So, one thing that can not be right can not be recognized as content knowledge, but that same thing can not be regarded as a thing you do not know anything. So I tell you, as I understand it, the opinion should be Straight something like a middle way between wisdom and ignorance.
-True.
"So do not pretend that logical necessity is not beautiful, ugly, or what is not good, bad. And in the same way also in regards to love, and you recognize that it is neither good nor beautiful, nor think I should be ugly or bad, but something between these two extremes.
(...).

Plato. The Banquet, paragraphs 201 e
Adjustment on translation of Luis Gil and Maria Araujo, ed. 1985

But before you start to take steps 'regular' or 'regulated' we will drive towards the completion of the execution of the comment we should make the following observations. The first is that there is-no-why having a maximum length for the text on which says the proposal to make a comment with the exception of the very extent of the entire text to post. Of course the comment 'par excellence' is one that concerns all of the work that has been 'read' and being 'interpreted' by the analyst or 'exegesis' [4] (in this case by 'critical exegesis'). However, both in the days when this practice was consolidated as at present understood and understood-by teachers and doctors, who had certain passages or fragments of works by authorities who would have a didactic especially interesting in that in them the auctor was right to portray a special sharpening their thinking about such and such an important aspect of his doctrine. For this reason, certain passages of the Timaeus, of the Symposium, the Phaedo (three of the most read and celebrated dialogues of Plato), the Aristotelicum corpus of the Pauline epistles, the texts of Boethius, etc, eventually consolidate around them all a wealth of interpretations regulated from that already established practice, it came to correcting other interpretations 'new' or alternative already carried out by schoolchildren, and for doctoral students or by the most conspicuous and polemicists or dispute. In contrast to them, eventually consolidate all critical heritage from the early Middle Ages (from the original Augustinian) to the Renaissance. It is therefore not surprising-nor, as we see, especially 'nuevo', which the student is proposing readings and interpretations (comentarii: comments) fragments that may have only a few lines of text, or others who would continue to along a series of pages (Any more than is offered across a critical review of a work in its entirety). We take this opportunity to to establish that when a student or you are invited to submit a critical review, verbal or written-which is being proposed in good teaching practice, is running a review of the whole work . In any case what is always clear, if the competence of the 'master' is not in question, it will manifest itself in the election is prima facie a particularly significant text which gives the learner a good game that is expected of it.

So we always start with the following presumption: in this piece-o in these pages ... or in this work-which I propose to discuss some aspects relevant to the doctrine of the author and purpose of the theme of the text visible. And according to this same forecast we will, therefore, a first reading of the text in order to: approach the doctrinal basis of the same (with regard to the above example will note that Plato not only developed "doctrine of objective idealism 'but parallel affirmed the immortality of the soul and its heterogeneity with the body, that of knowledge as a 'history' and as an overcoming of sensitive knowledge, that of dialectical approach to the Idea of \u200b\u200bGood, of the homology between man and political society ...) and thematic elements to establish what (the problem of knowledge in the present case) and we can refer sub-themes in the commentary. Thus, and in the case of the current text, elements of irony and maieutics always present because they find the entire report Plato to be operated consists of a list of dialogues in which the figure of Socrates is always the central but also we can find which other 'orders sub-themes': in this text, and having read more carefully, may receive the following: existence of a predetermined order (valid up to the gods, as is clear from reading the text) overture defining the subject of "love" (eros) and passing a 'state of grace ', identification of beauty and truth to eidetic benchmarking purpose of love (' Love in itself ') and questioning their' nature ', of course divine nature of love (first key of' doxa 'or' opinion ' ) line epistemic statement about this issue (and by extension any other: knowledge versus knowing vulgar argumentative or 'epistemic') positive significance of a 'right opinion' as an intuitive and practical bias to true knowledge, and some preliminary sketches or premonitions about the practice of the science of dialectics ( although in this page the word 'dialectic' fails to be appointed, or to the rest of the dialogue: the Dialectic as 'science of ideas which makes the approach of the soul to truth and goodness' will be developed in a dialogue the same stage of maturity of the author but later, more systems, moreover, it means the 'great dialogue' Politeia: The Republic).


The Preliminary identification of orders and sub-theme theme.

So and once we have established the doctrinal support the text (Platonic doctrine of knowledge as an erotic) and references identified sub-themes that have attracted more attention (and we assume that will not say that such reading and such identifications will only be possible from prior knowledge and doctrinal lines Historiological in which frame the text as a product) we will have to make a final and critical rereading of the text meaning those doctrinal elements and sub-themes to which we referred. We will do that foreknowledge, to have served the first readings-that the text in question is, as already noted, knowledge about the subject order and reality in Plato, more specifically interested in a section of it: the eroticism inherent the act done and the practice of knowledge, and that much more refined and our observations in the same sub-theme play the following orders:

(A) the question of the origin of reality (Arche of the physis, in terms of pre-Socratic) and reported prior to the existence of the gods of an established order (possible reference to overcoming the understanding of reality as a theological or fatefully particular order ... possible connection to the ideas expressed by Plato in the Timaeus, as the Demiurge and geometric reference ...; possible references to intellectual independence which Socrates addresses these issues);
(B) knowledge as an exercise of climb (the synagogue Plato will tell us by the mouth of his master in later dialogues, Phaedrus and Republic), inspired by a kind of universal love that is also has inspired the creator of the world (the demiurge of Timaeus);
(C) identification or homology Beauty Good = true axis of Socratic moral philosophical system assumed and developed by Plato
(D) approach (or overture ) by the intellectual knowledge to the 'true extent' of a reality in itself 'hypostatic' or 'hipostasiante', as it can be that of love, and in its broadest sense (which interest the epistemological)
(E ) the animation by the philosopher Socrates of Athens a philosophical activity: a conscious reflection on the problems sorted .... (It may be appropriate to leave it sitting here on the point of this dialogue, the more 'philosophical' of all the Platonic dialogues as concerns the substance erotic or 'Filiates' (Greek 'philéö'-'yo love') of namely, it is quite improper to say that in 'Ancient Greece' has not yet had a very accurate idea of \u200b\u200bwhat philosophy as an activity involving itself and separate from other disciplines. no exaggeration to say-and this is evident in this piece- in the Symposium is still valid definition of what constitutes philosophy.
(F) also we pointed out how the formal elements of Plato Socratic discourse (dialogue) could give standing to refer to the irony and the two practices maieutics very significant as the rhetoric and paideia practicing Socrates of Athens.

Meanings of the most crucial parts of the text in relation to the theme established orders.

Once 'set' and meant these thematic units and sub-themes and these elements to establish itself as our 'discursive reason' for this comment as A, B, C, D, E, and F, we could move to mean the associating text comment some ordinal or other item of significance (eg A-1, A-2, A-3, B-1, B-2, C-1, C-2, C-3 ...) with which we are familiar (in this respect the current word processors offer certain advantages to those who have the courtesy to have a PC in your usual way of study. But anything that we discussed and we will display must be done 'to-computer : rubber pencils and resources are still quite useful for this task). We do, on the proposed text as follows:


thematic application of these orders to text comment

.- Socrates Después de esto acuérdate ahora sobre cuáles cosas, según dijiste en tu anterior discurso, versaba el Amor; o, si así lo prefieres, yo te lo recordaré. Creo que tú dijiste más o menos así: que entre los dioses se estableció un orden de cosas gracias al amor de lo bello (A-1), pues lo feo no podría ser el objeto del amor (B-1) ¿No te expresabas más o menos así?
AGATÓN.— Así lo dije, en efecto.
S.— Y lo dices con toda razón, compañero. Pero si esto es así, ¿puede ser el Amor otra cosa que Amor de la belleza y no de la fealdad? (C-1)— Agatón asintió.
S.— Mas ¿no habíamos convenido ya that's what's missing, not what you already have, which may be desired and love? (B-2) - Agathon nodded again.
S. - In that case, Love has no beauty, and does not possess (C-2 and F-1).
A. - necessarily has to be.
S. - "What happens then? "What it lacks beauty and in no way has it, you say that is beautiful?
A. - Of course not. S.
- still persist in asserting that love is beautiful?
A. - I must admit, Socrates, that I may not express well in the past on this point.
S. - and that speaks beautifully, Agathon replied Socrates. But continues to respond even a little more ... "Good things do not seem too beautiful?
A. - I think so.
S. - So, if love beautiful things and no good is beautiful, will also be devoid of good things.
A. - Socrates, you would not be able to contradict me. Demos and this matter closed.
S. - No way, dear Agathon replied Socrates, "it is the truth that we must not contradict Socrates could certainly does. (F-2).
But you let me rest of my questions, and I shall deal exclusively with the issue of love as I heard treat Mantinea a woman, named Diotima (...). It was this woman my teacher in matters of love and delivered the speech that I'm going to try repetíroslo taking as a starting point what we have agreed Agathon and me talking to myself, as you can. And, according to you, Agathon, must be exposed first, what is love itself and what its nature (C-3), then his works, I think the easiest thing for me to do my story, bound, to questions then I was making the foreign. On more or less also I had argued with her many other reasons, such as those now before me Agathon has argued: that the love was a god and that was to beautiful things, (B-3) but she was refuting the same arguments I Agathon, who was not beautiful, according wanted my words, not good.
- What do you mean, Diotima? "And I replied at the time, then the Love Is ugly and bad?
"Try to speak with precision," he said Diotima "Do you think it is not necessarily beautiful to be ugly?
"Exactly," I replied.
- And that is not wise, will therefore be recognized as stupid or ignorant? Or do you not realize that between wisdom and ignorance are no states intermediate? (D-1)
- What?
"I say that having a right opinion without being able to give arguments therefor is a real possibility (D-2), at least for me. So, one thing that can not be right can not be recognized as content knowledge, but that same thing can not be regarded as a thing you do not know anything. So I tell you, as I understand it, the right opinion will be something like a middle way between wisdom and ignorance (D-3).
-True.
"So do not pretend that logical necessity is not beautiful, ugly, or what is not good bad (D-4). And in the same way also in regards to love, and you recognize that it is neither good nor beautiful, nor think I should be ugly or bad, but something between these two extremes (D-5 and C-4).


As we can see the text has been meaning in this draft with a series of indicators at the margin, highlighted a different size, and ordinal indicators below each of the fragments that had been underlined, resources that we have presignificadora pointing intention relations, in a subsequent disposal may be established between such expressions and the different orders underlined theme sub-themes and / or discursive reason we have established as the most decisive for the comment text. It is clear that the establishment of these orders thematic and sub-themes from the analyst's commentary is the one that will compromise the purposes of comment, constituting the 'hermeneutic horizon' of it.
Once we have solved this case the next step, the next steps will include go-pointing, prima facies in draft form, the explanations (and more developed: they are the 'germs' comment) or stated the reasons that led us to emphasize what we have outlined. Given that the reasons that led us to draw such lines outside and those underlined have always regarded that we have been detecting relationships between content and highlighted the different levels-doctrinal themes that make up the author's system, these 'explanations' or 'justifications' (those of the underlined, with their meanings) in a subsequent and penultimate stage of the bill of review we will expand and interrelating with each other to make our analysis as 'linear' less fragmented and may constitute the support of the comment that this phase has, is already more than outlined. Such justifications

draft could be read as follows ...


One last step: the 'justifications' or 'explanation' of the meanings proposed.

A.: On the Origin of the physis and the intellective approach to primary cosmogonic order
A-1: \u200b\u200b"... among the gods was established order of things through the love of the beautiful ... .: Although the piece is not named explicitly, he plans on the creative spirit of the demiurge of Timaeus (dialogue of the last stage of production Platonic writing after the Banquet and The Republic, which are the two dialogues stage of maturity of Plato, written between 385 and 370). The same idea is expressed in the first underscore is perfectly associated with the discourses of the pre-Socratic Heraclitus of Ephesus (the 'line as' from which produced the eternal movement of fire), Anaximander of Miletus (the idea of' repair injustices' that presides cosmogonic model) and finally with Pythagoreanism, although the vast influence of the latter doctrine in Plato's thinking will be evident in all its size to write the Timaeus, a dialogue in which a demiurge or 'doer' invested with a grace thaumaturgic own cosmogonic gods or divine forces dedicated to work copy in a matter of ideas that he can look directly into the mole eidetic. Recall that for these copies will use many of the geometric elements whose study had begun regular convinced of the potential phylogenetic Pythagorean numbers.

B.: On an exercise to know how dialectical ascent inspired by a kind of universal love that is also inspired the creator of the world
B-1. "Ugly ... well not be the object of love. ": Actually, this emphasis might signify as the second belonging to the order 'A', which pre-Socratic question the problem of the origin of reality (it would was then the A-2). However if we have not done well have been induced by the substance 'dialectic', in Socratic-Platonic sense that develops in the Republic, namely the 'Science Dialéctica'-expression' object love '. This, in an ultimately coincide with the 'Good Idea' in the Platonic system holds the cusp of reality hypostatized of 'moles eidetic' or 'world of ideas' and that would give ultimate meaning to all the erotic cosmological informs Plato's work. In the same vein are underlined phrases' ... what that can be desired and love '(B-2) as a reference to the Idea of \u200b\u200bGood as the goal of' universal love 'is clearly implied, and' ... that love was a god and was intended to the beautiful things, "which appears later when Socrates has ceased to engage in dialogue with Agathon and is already talking about the lessons or revelations of Diotima (B-3).

C.: On the identification of good and beauty at the heart of philosophical system, moral and aesthetic Platonism.
C-1.: "Can it be love pure love of beauty and not ugliness?.: The truth is that this question is implicit in Socrates' response: is a tautology: only what we need we move towards overcoming this lack, and what we need is to be beautiful, good, fair, true ... in each of the orders in which love moves us, and the ugly (and unjust, and uncertain, and the bad ...) is, by necessity, that of which we are not nor will we ever lack. In the same vein are also interesting phrases' ... Love has no beauty, and does not possess '(C-2) affirmed by Socrates in the key of irony' ... What is Love itself and what its nature '(C-3), which could also refer to the contents of the command' B '(which refers the Dialectic), while reports on the ultimate meaning of the effort of knowledge while we are directly affected by the apex of Plato ('Love in itself': The Idea of \u200b\u200bGood: the "Ontos on ': the' Being of beings': being hypostatized and magnificent gives' meaning 'to all beings as any of them is' justified' tending to him), and in a sense very close to the long sentence that concludes this excerpt: "as regards to Love, and you recognize that it is neither good nor beautiful, nor think I should be ugly or bad, but something between these two extremes" (C-4)

CF.: Formal elements of Socratic-Platonic discourse (irony and maieutics).
D -1.: "In that case, Love has no beauty, and does not possess." The double meaning (like 'C' and as 'F') of this emphasis is justified by the fact that the fragment may be of interest to both the theme of identity order Well-Beauty ('C') and the more generic order irony and mayeutics as proper forms of Socratic rhetoric (F). The art or practice rhetoric of maximalist arguments back on themselves (ironic) and that of 'helping to deliver' the content of thought or the activity of thinking for oneself without dogmatic rectrices determined by (maieutics) are present in these words and all the fragment chosen: in this sense we could say that both the bias and the constant maieutics irony informing this fragment and, in general, all production is not by chance Platonic is structured in its entirety as an ongoing dialogue of Socrates with the most diverse personalities of Athens and its cultural environment. In this sense it should be noted that this fragment is discussed passages that appear to have been chosen as possible examples of the dialectical mode (this time in dialogical sense) of Socrates. Thus, the following passage: F-2.: "No way, dear Agathon replied Socrates," it is the truth that we must not contradict Socrates could certainly does. "
D
.: We mean like 'D 'in this piece of discourse segments that may express more clearly the imagination (dialectical) for testing an approach to the issue of the possibility of a true knowledge of reality (the' eidetic moles' in Platonic terms) in this world 'terrestrial' (in the 'topos aisthetós').
D-1. "Or do you not realize that between wisdom and ignorance there are intermediate states? ". In this fragment would be expressed relativistic intentionality behind this part of the Socratic-Platonic discourse, far from denying the absolute possibility of knowledge in this world, in the topos aisthetós (in the world of the senses), indicates the possibility of a rapprochement gradually and by analogy (from a formal, but this part is not sufficiently developed in this passage) the eidetic moles. In any case, the phrase meant as D-2: "having a right opinion without being able to give arguments therefor is a real possibility," and D-3: "So do not pretend that logical necessity is not beautiful ugly or what is not good, bad "common aim Agathon arouse the idea that it is possible, based on recognition of what is known and unknown about this topic epistemological (again the irony mark), a gradual approach and 'logical' (D-3: 'logical necessity') to what you know and how you can dwell on a correct knowledge, a 'right opinion' (D-2), that is an opinion ' peel off 'the vulgar' doxa 'to move to assert itself in the field of' episteme '.

E.: Finally, we have meaning as 'E' to all elements that may be of interest to a possible approach from this fragment philosophical activity, activity at the time, this dialogue was written in the author's mature period, between 385 and 370 BC) - and a political and cultural environment shaken by the crisis inherent in the loss of hegemony of Athens in Hellas, for the execution of the death penalty to which Socrates was condemned (-399) after the restoration of democracy, and the conclusions on the first 'experiment' political Plato in Syracuse was being constantly challenged by the author ..: Philosophy for? The size, scope and radical the following dialogue (the Banquet) at this stage of maturity Plato (The Republic and Phaedo) leads us to believe that Plato, a far cry from the skeptical argument, relativist and 'anti-philosophical' advocated by the Sophists, with whom Socrates argue the Republic (against Thrasymachus and Clitophon) is the constant animation of philosophical activity as the only possible alternative to vulgarity, ignorance, injustice ... But we believe that we must give some concrete meaning of this passage to mean this bias practice and policy (in its original sense: politeia: art good citizenship) committed to persist in philosophical activity, as we are convinced after studying the works and Platonic doctrine that all this dialogue, the reason given in this endeavor.


A final consideration to the bill after the comment.

Well, arrived and at this point we go on to develop the comment text itself. But before we should leave here noted that all this work before realizing that we have been detailing here and endeavoring to clarify the explanation is actually a working draft that the student must perform each time with greater urgency, and to perform diligently and full success from the moment you acquire the habit in executive practice comments. Now, needless to say, but you have to say and write and even repeated on many occasions that if there by the interested in acquiring this know-how comprehensive and thorough understanding of the units involved thematic and sub-themes of ' historical and cultural framework 'on which the text's production is based, organization and progress of the work of the author and, finally, the consequences of their doctrine will awaken in the evolution of the history of philosophy ( well and the possible influences that the author has gathered from both related doctrines as antagonistic history) will be entirely impossible that it ends up executing a comment 'right' (the 'school moderma' also has doctors).: How could the student concerned to report the theme and sub-themes orders involved in a piece of text or full text if you know what thematic elements make up the doctrine of Plato or the author being 'comment'? How will students be able to specify the same semantic scope as well as its strict meaning, which has such term in the context in which it appears if it can not assess, they do not know in detail the doctrine of the question, the 'weight' of that term in the general context of such a doctrine? Finally, how could assess the character of 'engine' that all text is and how it might incardinate the same within a given historical-cultural finally, if known, and is not able to deduce which correspondence between the teaching materials philosophical and 'historical time' that supports it? L to these questions pointed between questions is so obvious that we are reluctant to write.


Finally, propose for consideration by those interested in acquiring this know-how the following statement (this would be the last of the steps.)


comment to a fragment of the Symposium (200 E-201/202 AD) [5] .

text display
Of all the issues that touch the teacher of Plato in this text, a fragment of dialogue The Symposium, one of the dialogues of Plato's mature stage, the most recurrent is the love . It is therefore a 'erotikoi logoi' that are preferably on the theme of eros / love. But the text in question will not be played exclusively the issue of 'human love' (in other parts of the dialogue itself is done, lifted by a homosexual of the same mode), but will approach the issue of love, cosmology, and especially epistemology, ie the Platonic conception of knowledge. The Banquet is the first of the dialogues of Plato's mature stage and he found the germs of many ideas that definitely mature and develop in his later works, Phaedo, The Republic, Phaedrus, in which the worldview and epistemology Plato are now definitively established. We will prove particularly interesting for this reason, all the passages and terms in this passage can approach the subject of epistemology is, of course, the most pervasive in this passage and throughout the dialogue, and one of the thematic orders most influential of Plato's doctrine.
comment
development In this sense we see how Socrates, the great talker is approaching along the passage to this theme, beginning with pre-physical and cosmological considerations that bring this piece of the Symposium on motifs of the pre-Socratic especially when the 'arche of the physis', that is, the phylogenetic principle of the world, and the possible relationship between the 'arche' and the divine forces involved must be assumed at the time of the generation of the world. Now comes to mind that assertion attributed to Thales under which was 'in the water where it encourages the spirit of the gods' assertion close to "... among the gods was established order of things through the love of it beautiful ... "[A-1] we can read in our text. Although this piece is not named explicitly on the same plan the creative spirit of the demiurge of Timaeus, a dialogue of the last stage Platonic production, writing after the Symposium and The Republic. The same idea expressed in this segment of text that we now refer is perfectly associated with the discourses of the pre-Socratic Heraclitus of Ephesus on the subject of 'line as' from which produced the eternal movement of fire, Anaximander of Miletus With his proposal on 'redressing of grievances' that presides cosmogonic model, and finally, with Pythagoreanism, although the vast influence of the latter doctrine in Plato's thinking will be evident in all its dimensions until Timaeus wrote , dialogue in which a demiurge or 'Genius maker' invested with a grace thaumaturgic own cosmogonic gods or divine forces dedicated to work in a matter of copying existing ideas such that the demiurge, midway between gods and men can look directly into the ' eidetic moles. " To make these copies demiurge use that many of the regular geometric elements whose study was initiated Pythagoras convinced ontogenetic character numbers. But it will not take the questioner to dialogue and Socrates, based on the earlier reference to the gods, to point to the theme of 'love' in the most universal and, implicitly, of 'the dialectic' (as 'science' whose practical justification is the approach to the knowledge of the truth), referring to knowledge as a promotion exercise inspired by a kind of universal love that is also inspired the creator of the world ( the future demiurge of Timaeus), and that if "had been established between the gods an order of things because of love" [A-2], would be to the beautiful "... ugly as it could not be the object of love "[A-3]. Although these words first appear, and what are in fact somewhat ambiguous, so try to leave the principle established in the creation or, rather, in the original bill of the world have taken into account a reference from which effective management is finally possible that the same world can be understood as a cosmos, that is, as an ordered universe. Complementary to this approach claim that it assumes exmanencia an order outside the world which is what has made originally and whose acme is the "love of beauty" [B] will happen other questions and other statements of purpose of the erotic as ... "¿... is not missing, not what you already have, which may be desired and love? "[B-1], or" ... that love was a god and that was to beautiful things "[B -2] that, with the intention of leaving the problem in all its complexity, Plato puts into the mouth of Socrates in this part of the dialogue immediately before it invokes the presence of an unexpected Mantineans Diotima, "... my teacher things of love "[B-3], with the aim of establishing a criterion of final authority from which the problem of love and knowledge as an act of love will finally and definitively resolved properly raised. The truth is that considering the totality of the work of Plato is not going to be few instances in which the author makes use of literary figuration, myth or invocation of alleged authorities appealed for the purpose of giving support their doctrine 'transcendent': the so-called myth of the cave or the tale of Er the Armenian, in The Republic, "the myth of the winged chariot drawn by two horses antagonistic" Phaedrus, "the myth of the demiurge-Time- the competition, as in the case of the Symposium, of oracles or priests, and many more ... Another
orders most relevant theme that we see reflected in this passage is the identification of 'Good' to 'Beauty' [C] (write 'Good' and 'Beauty' in capital letters to express their meanings Platonic essential: 'Well in itself', 'beauty itself'), while such an identification system is the core of philosophical, moral and aesthetic of a doctrine of Plato, who, at the height of production of this dialogue, we must consider in their full-grown most fundamental aspects. This identification is expressed with the question asked by Socrates to Agathon - "Love can be nothing other than love of beauty and not ugliness?" [C-1] -, at which point it is already implicit response because it is a discursive tautology: only what we need we move towards overcoming this lack, and what we need is to be beautiful, good, just, true ... in each of the orders in which love moves us, and the ugly (and unjust, and uncertain, and the bad ...) is, by necessity, that of which we are not nor will we ever lack, and, for this reason, we tend to what ever. In the same vein are also interesting phrases "... Love has no beauty, and does not possess "[C-2], affirmed by Socrates in the key of irony, and" ... What is Love itself and what is its nature "[C-3], informing us in a proactive record on the final sense of the effort of knowledge at the time that refer directly to the apex of Plato: 'the Love ': The Idea of \u200b\u200bGood: the "Ontos on': the 'Being of beings': being hypostatized and magnificent gives 'meaning' to all beings as any of them is 'justified' tending to him. Likewise the long sentence that concludes this excerpt: "... as regards to Love, and you recognize that it is neither good nor beautiful, nor think I should be ugly or bad, but something between these two extremes [D-1], it is also interesting reading it as a possible clue instruction on the practice of the 'science of dialectics' [D], which at that time would have to be Plato loosely constructed y que expresara más definitivamente en los libros VI y VII de La República.
Pero a propósito de esta última temática, la de la dialéctica como estrategia o práctica cognitiva, hay en este mismo fragmento una corta pero muy efectiva serie de segmentos en los que se expresa esta porfía por ensayar un acercamiento al tema de la posibilidad del conocimiento de la verdadera dimensión de la realidad (la del ‘topos eidético’ en términos platónicos) pero operando en este mundo terrenal o natural (en el ‘topos aisthetós’). Así en el siguiente: “¿O es que no te das cuenta de que entre la sabiduría y la ignorancia hay estados intermedios?” [D-2]. In this excerpt could express an intent uncertain relativistic behind this part of the Socratic-Platonic discourse in which, far from refusing the absolute possibility of knowledge in this world, in 'aisthetós moles' in the world of the senses, it is noted the possibility of a gradual approach and from the formal analogy, but this part is not sufficiently developed in this piece-the 'eidetic moles. " In any case, the phrases "... having a right opinion without being able to give arguments therefor is a real possibility "[D-3] and" ... So do not pretend that logical necessity is not beautiful, ugly, or what is not good, bad "[D-4] have the common purpose of Agathon arouse the idea that it is possible, based on recognition of what is known and what is unknown about this epistemological issue, a gradual approach and 'logical' (: 'logical necessity') to what can be known and how it can be argued a right knowledge, elaborating on a 'right opinion', that is abounding in an opinion ' peel off 'the vulgar' doxa 'to move to assert itself in the field of' episteme 'in their pursuit of truth. Aletheia is the Greek word that corresponds to 'true' and the text is written in a prominent place: "... the truth is we should not contradict Socrates could certainly does "[CF / 1]. The record is especially ironic pregnante more Socratic in this part of the text.
For orders text thematic report argues that it is these, which we have referred, the most interesting, namely as a cosmogonic love, love as a catalyst for the effort of knowledge, and love as an animator practice of dialectic and philosophy. But we have also been detected along all the other elements discursive text that inform and are also elements Highlights of the Socratic Platonism and which one is nourished not only as regards thematic orders. We refer to the practice of dialogue in the key of irony, from a predisposition maieutics. For example, certain orders or expressions ("In that case, Love has no beauty, and does not possess") [CF / 2] whose meanings as interesting items and informants commented fragment would thus be justified by the fact that it may interest both the thematic order of the identity Socratic / Platonic Good, Beauty and the more general order of irony and mayeutics as proper forms of Socratic rhetoric. The art of maximalist arguments back on themselves (ironic) and that of 'helping to deliver' the content of thoughts, the activity of thinking for oneself without dogmatic rectrices determined by (maieutics) are present in these words and the entire piece chosen. We could say in this regard that both the constant bias maieutics of irony up this passage, in general, all platonic production is structured not by chance, in its entirety as an ongoing dialogue of Socrates with the most diverse personalities of Athens and cultural environment. In this sense it should be noted that there are this passage we are discussing passages that could have been chosen as possible examples of dialogic or dialogic modes (ironic) accomplished by Socrates: "No way, dear Agathon replied Socrates," it is the truth that we must not contradict ... " [CF / 1: Repeat.]
conclusions
Finally, we also find that there are certain elements that might be of interest to a possible approach from this fragment philosophical activity seen in the most generic (of 'gender'), activity at the time was being questioned by the author and a political environment cultural and shaken by the crisis inherent in real facts crucial to all of Athens, and Plato in a particular way. As it was the loss of hegemony in Hellas in Athens against Sparta, and the execution of the death penalty to which Socrates was condemned (-399) after the restoration of democracy. Events that subsequently had to be seasoned by bitter conclusions about the failures of the first political stubbornness of Plato in Syracuse court of Dionysius I. .. "Philosophy for? The size, scope and radicalism of the following dialogue (The Banquet) at this stage of maturity Plato (Phaedrus, The Republic and Phaedo) leads us to believe that Plato, a far cry from the skeptical argument, relativist and 'anti-philosophical' advocated by the Sophists, to argue strongly that Socrates in The Republic, is the constant animation of philosophical activity as the most effective possible alternative to the exaltation of the commonplace, the resignation in ignorance, passivity in the face of injustice ... However, we believe that we must give some concrete meaning of this passage, and even the dialogue, to signify this bias practice and policy (in its original sense, 'polity': art of good citizenship) committed to persist in philosophical activity, as we are convinced after studying the works and Platonic doctrine that all the dialogue and all of his work is justified precisely from this endeavor.


NOTES
[1] .- These comments were to be about the doctrinal elements that are covered in the Libri Quattor sententariun, composed by Peter Lombard (June 1160) between years 1150 and 1152, and accounted for at the time the constitution a first sum or compendium of all knowledge 'rules' from the canon (the tradition OT) to the more recent works of the fathers of the church, including his own teachers and, most significantly, the production of Augustine of Hippo, the most authoritative representative of the 'early Church Fathers. "
[2] was convened in 1536 by Pope Paul III, Pope which theological Counter start continued by Pius IV, which publish anti-Protestant in 1564 the decrees of the Council, which closed in 1563.
[3] According to various sources sanctioned Corpus Iuris Civilis, Roman law has the auctoritas that person or that institution whose power to establish a criterion is based on the experience and the respect with which society recognizes and sanctions in practice, their dedication and expertise in the matters for which he recognizes as auctoritas. The legitimate basis for the auctoritas is therefore moral rather than legal, although in certain historical circumstances that dignity was recognized and even awarded by the Senate or, more rarely, by the Emperor himself.
[4] . - The scholastic exegesis was a genre that was about the art of interpreting sacred texts and knew a great development in the Middle Ages. It differs from the hermeneutic by the fact that the exegetical interpretation of the texts does not, as in the case of hermeneutics, the existence of hidden meanings that could only be accessed by knowledge of the key known only to a few initiates.
[5] .- With this notation system proposed by Henricus Stephanus paragraphs (ed. Paris, 1578) may refer to the relevant paragraphs of original text.


Henricus CONESA FECIT
Anno Domini MMV

Kates Playground Uncensored Pettite

Luca Giordano. Socrat is and Xanthippe.
This bl og Professor Henry A. Conesa García will be poured and converting a portion of the materials has been developed throughout their teaching career. In the beginning of its journey, during the year 08/09 the order of the materials it established the needs of the students of Philosophy, 2 º Bachillerato IES Salvador Rueda, Malaga. Currently this blog is updated from the IES Ibn Albayt, Benalmadena, for the benefit of students in the IES and all those who may find interesting.

I recently added two links to two separate blogs that I found very interesting. One of them corresponds to a page that from Professor Emilio Lledó materials gives an overview very briefly and well prepared for the figure of Plato and Platonic doctrines in general. The other link leads to a philosophy professor blog Eugenio Sánchez Bravo, who teaches courses in Tenerife. The last blog I found it very stimulating, interdisciplinary, creative and well thought out and executed. Remember that the last question you raised at Selectivity invites you to reflect on the current of the doctrines involved in the texts. Well, this blog will find more than a suggestion to update such philosophical themes.

By the way (the head of the blog "continuum dialogic-philosophical" moves to the 1 st person), I've been reporting on the network to see what is the meaning of the word 'blog', which is pretty bland right? And I found this: A blog is Online journal. The term BLOG web log eat from [... we b log ... we blog] ... What is added in brackets is a staff responsible for this blog.
in other pages point to be a sailor who could translate the term for "weblog." You know: the book where they are writing down the incidents of navigation. And note that "The word blog means something like browsing history on the web or, more simply, refers to a "diary" with constant updates on a variety of topics. This I found in http://afehc-historia-centroamericana. org / . It seems to fit what is or should be a blog, Yalo to be this blog.

welcome in the image you see a peak moment in the history of philosophy: Xanthippe, the wife of Socrates , tired of philosophical introspection of her husband has decided to attract their attention through the effective use of the shower always unexpected. It seems that this file used in more than one occasion to his confused and somewhat neglected (the world of mortals) husband. On one occasion, and in front of some guests, which threw the water but it was not the pitcher full. And, whatever it happened after a scolding, Socrates declared, "You see how when Xanthippe thunder, then rain." Whole family. The image is a reproduction of a painting of the Italian Baroque painter Luca Giordano.

Well, everyone benefits from you, and all (of course). And good voyage.

In one of the four central medallions that light up the vault of the Stanza della Segnatura Rafael quoted Virgil pictorial and literary writing on the left and right of his allegory to Philosophy capitalization

cognitive causarum .