A person who has reason instead of instinct needs to be informed in order to survive. The relationship of vital knowledge with the soul, the source of life, has been established with emotions. Throughout the history of philosophy up to the 19th century, emotion has been a subject viewed negatively. Despite this, all deep-rooted wisdoms in the world, especially philosophy defined as love of wisdom, have accepted emotions as a criterion or a psychological sign of reaching the truth. In the last century, with the legitimacy of the view that the self-awareness of consciousness is emotional rather than mental, the relationship between knowledge and emotion has been placed on the agenda of philosophy and science. The emotional basis of Islamic wisdom, as in the original forms of Judaism and Christianity, is fear and its more intense derivative, terror. In other words, the emotion of the person who acquires vital information is at the most severe level. In the translation of terms such as taqwa, and rughb, which express these feelings, into Western languages, the etymological closeness between the terms terror and terrorism, the foreignness to Islamic wisdom, and deliberate manipulations have given negative meanings to its authentic and positive basis.
El presente trabajo estudia ciertos trazos del pensamiento de Luis de Maluenda, un fraile franciscano y predicador popular nacido en Burgos que escribió un conjunto de obras devocionales en el reino de Castilla en las décadas de 1530 y 1540. Busca hacer hincapié, sobre todo, en la defensa que hace el fraile de la integración de los conversos de origen judío en la sociedad hispana y católica del siglo xvi. A partir del estudio de (a) su postura respecto de la herejía y de la Inquisición, (b) su mirada sobre el fin del mundo y (c) el modo en que leía –y creía que debían ser leídas– las cartas del apóstol Pablo, este estudio pretende incluir a Maluenda dentro del «ambiente converso» de la época, con sus peculiaridades y extravagancias. Intenta mostrar que la imagen de gran opositor del luteranismo y de las nuevas sectas de letrados heréticos de Luis de Maluenda –imagen que emerge fácilmente de sus escritos y que la historiografía especializada se ocupó de señalar– convive y se conjuga con su disconformidad ante la discriminación de correligionarios cristianos por motivos de linaje y con su crítica a los excesos inquisitoriales.
Rabbanites and Karaites, the leading Jewish sects of the Middle Ages, criticize each other on various religious issues. The main objection of the Karaites is that the Mishnah and Talmud, considered the Oral Torah by Rabbinic Jews, are the products of revelation. One of the important representatives of this movement is Jacob al-Qirqisânî, who lived in Baghdad in the 10th century. His book Kitâb al-Anwâr wal-Marâqib is the most voluminous Karaite work that has survived to the present day. In this work, al-Qirqisânî gives valuable information about Jewish sects chronologically and criticizes them from different perspectives. One of the main agendas of the work is to reveal the anti-religious issues in the beliefs and practices of the Rabbanites, who are the opponents of Karaites. One of the criticisms of al-Qirqisânî is the views on the Torah and its translations in the Rabbanite sources. Rabbinic thoughts about the Septuagint, Targum Onkelos, and Targum Jonathan are discussed in this framework. Criticizing the narrations in Christian and Rabbanite sources regarding the process of inscribing the Septuagint, al-Qirqisânî opposes the claims of the Rabbis that alterations were made in the Septuagint with the inspiration of God and described this as a defect in their belief in God. Al-Qirqisânî pointed out the translation errors in Targum Onkelos and Targum Jonathan, reacted against the Rabbanites’ glorification of these translations, and opposed the use of Targum Onkelos in the liturgy together with the Torah. This article examines the narratives in Kitâb al-Anwâr by comparing them with the information in the Rabbanite literature and the translations of the Torah. Besides, it reveals the Islamic ideas that influenced al-Qirqisânî.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Genghis Khan (1162-1227), Mongolia’s great emperor, ruled over large parts of the world for a long period of time. Under his banner, he had nomadic tribes and desert people. For the ruling, controlling, uniting and disciplining the variant people, he framed a conventional constitution named “Yasa” (Holy laws), which comprised of primitive traditions, customs, laws, law of different religions such as Islam, Buddhism, Christianity, Judaism and Genghis Khan’s own insights and decisions. This contained punishment for every kind of crime. There was no room for forgiveness. His aim was to subjugate the whole world under him.
In this article we explore the uses of χειρόγραφον in ancient papyri and ostraca and conclude that χειρόγραφον does not refer to a debt certificate, contrary to scholars’ consensus (except for Peter Arzt-Grabner). Instead, χειρόγραφον was used to express various handwritten declarations including receipts, loans, contracts, and records of oath in ancient Greek papyri. In particular, χειρόγραφον and its cognate words are used in the formula of declaration (ὁμολογῶ κατὰ τοῦτο τὸ χειρόγραφον) and with the expression of oath (χειρογραφία ὅρκου). Xειρόγραφον in Colossians 2:14 can be interpreted in this context. Declaration or oath on the observance of religious regulations was significant in ancient paganism and Judaism. Thus, χειρόγραφον τοῖς δόγμασιν in Colossians 2:14 can be read as the handwritten document which contains the declaration or oath with regard to the observance of religious regulations.
Se presenta la edición de un texto inédito de Martín Sarmiento que permite conocer la procedencia de los manuscritos hebreos de la Biblioteca del Monasterio de San Martín de Madrid, en parte hoy en la Biblioteca Nacional de España.
El tratado Eruvin del Talmud de Babilonia cita tres historias y las presenta como un todo concatenado donde las tres comparten una sola característica: todas ellas recurren al «lenguaje de la sabiduría», como un medio atribuido a cada uno de los protagonistas de las historias. El presente artículo se centra en la primera de las historias de forma aislada de las demás, lo que proporciona un caso especial en relación con el estudio de la raíz aramea ק.פ.י / q.f.y, a partir de la cual se forma la palabra ותתקפי /ve-titqfey, cuyo significado se discute en el presente trabajo.
A Shoah em um romance de ficção põe em questão algumas fronteiras entre o literário e o fictício. Este artigo analisa o romance Tudo se ilumina, 2005, de Jonathan Safran Foer, verificando a utilização de recursos narrativos, como a lista e a enumeração como uma estratégia de expansão do fragmento da memória.
Este artigo analisa o romance Cágada, de Gladstone Osório Mársico, a fim de explicitar os seus ativadores de comicidade que provocam o riso e, muitas vezes, a reflexão. Procuramos compreender a razão de o humor poder cumprir um papel fundamental na crítica social e política. Para isso, investigamos como a construção das personagens permite o efeito cômico e sátira à história da colonização judaica no Rio Grande do Sul e do golpe militar de 1964.
Este estudio analiza algunas particularidades léxicas del portugués de la ‘nação portuguesa’ de Ámsterdam en tres documentos, a saber, los dos registros del cementerio de los judíos hispano-portugueses en Ouderkerk aan de Amstel, respectivamente el Livro de Bet Haim do Kahal Kados de Bet Yahacob (1614-1630) y el Livro de Bet Haim do Kahal Kados de Talmud Torah (1639-1648), siendo el tercero el Livro dos termos e as[s]entos da Companhia Santa de dotar orfa[n]s e donzelas (1616). Se estudian los extranjerismos (especialmente, voces neerlandesas), y se proporciona un análisis más detallado de las voces esclavim, balio, escotete, placa, pataca, pascoa / pasquoa, envoluntar, atuendo, balotar, buselo y bala.