Avenida de Méjico 21, Edificio Doña Pía 1G, Mijas, Andalucia, ESPAÑA. Tfno. (+34) 607725547. Mail: centromenadel@gmail.com
Watch "Beethoven's Triple Concerto with the West-Eastern Divan Orchestra" in full on STAGE+: https://www.stage-plus.com/de/video/vod_concert_APNM8GRFDPHMASJKBSOJ2DO
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
Último libro de Paloma Hernández:
https://www.fortunatayjacinta.com/producto/libro-el-fin-de-la-izquierda-el-desbordamiento-de-las-izquierdas-por-el-globalismo-oficial/
Academia virtual «Fortunata y Jacinta»:
https://www.fortunatayjacinta.com/academia/
«Fortunata y Jacinta» es un programa de análisis filosófico que aborda algunas de las problemáticas históricas que dan forma a nuestro presente en marcha: España como sociedad política en crisis, ¿cómo, por qué y en beneficio de qué o de quiénes?
Escribe, dirige, edita, produce y presenta Paloma Hernández (Fortunata y Jacinta) quien trabaja desde las coordenadas del Materialismo Filosófico, sistema iniciado por Gustavo Bueno y continuado por los investigadores de la Escuela de Filosofía de Oviedo desde mediada la década de 1970.
Libro "Arte, propaganda y política":
https://www.fortunatayjacinta.com/tienda/libros/libro-arte-propaganda-y-politica/
APOYO AL CANAL
Hazte miembro del canal:
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Puedes consultar todos los vídeos y los guiones originales en la WEB:
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Conversamos con Dalmacio Negro Pavón sobre su texto para el libro colectivo ESPAÑA O EL 78, titulado FINIS HISPANIAE AUT MONARCHIA FINIS? (¿El fin de España o el fin de la Monarquía?). Hablaremos con el más solvente de nuestros pensadores sobre la desastrosa situación de España, su deriva disolutiva y el papel que juega la Monarquía en el sistema del 78. ¿Tiene futuro la Monarquía? ¿Lo tiene España?
A lo largo de los doce puntos del texto, D. Dalmacio nos ofrece profundas reflexiones sobre la situación política que vive España, e incluso apunta las posibles soluciones.
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Dear Classical Wisdom Reader,
Emotions: Love em’ or hate ‘em, you certainly can’t ignore them. Sure, some emotions are stronger than others and not all of them tend the same way, but I think we can agree that they are a pretty critical element to our existence. So much so that I reckon it’s certainly worth taking a pause out of our busy, hectic lives to consider what we should do with our emotions in the first place?
Now, it might be a bit obvious to state that not all folks are on the same page with regards to this topic. This is as true now as it was in the ancient world. It would be nice if there was one clear cut answer, a solution from the past, but the reality is that the thinkers, writers and philosophers to which we dedicate these humble pages contradicted each other (and even themselves)...many times.
So what’s a hopeful seeker of wisdom to do? Look at a few different perspectives, try to understand and contemplate the question, and then discuss, of course!
Let’s start with Aristotle. When thinking about emotions, surely one of the first words to pop to the head is “Catharsis”, which comes from the Ancient Greek word κάθαρσις meaning "purification" or "cleansing". Funnily enough, it was used only once in his Poetics to explain tragedy... and yet it’s the core of the definition. The line in question goes:
“The tragedy is, therefore, the imitation of a serious and completed action of a certain size, with the speech which is refined and specific for every kind in certain parts, with characters that act, rather than talk; and with the evocation of pity and fear, it achieves the catharsis of such affects.” Poetics, Part VI
Aristotle believed that emotions weren’t bad in and of themselves. The feeling of anger, fear or pity isn’t evil... it’s the extent to which we let it affect us that’s important. Indeed, catharsis played an important role in evoking emotions and thus allowing us to be purified of them. One needed to feel the feels, whether through performance, poetry or music, to learn how to process them.
These ideas were in direct response to Plato... For his teacher, emotions should be avoided at all costs. In an ideal society, the good life required total domination of reason over the emotional parts of the soul.
Now at this point, it’s probably worthwhile to bring in the Stoics. Of course modern misconceptions of the ancient philosophy entail no emotions, but I know my astute readers are much more well versed on the topic. Having emotions is natural and immediate reactions are often out of our control, but what comes after is in our control... Emotions are to be regulated, reckoned the Stoics, but not necessarily provoked to the point of purification as Aristotle proscribes.
So where does that leave us, dear reader? When it comes to emotions, is it better to have them out or hold them in? Can catharsis help... or harm?
Write in with your thoughts in the comments section, email me directly at anya@classicalwisdom.com or reply to this mailing.
Now onto last week’s mailbag question: Are protests the best way to make change?? please enjoy your fellow classicists musings, below.
All the best,
Anya Leonard
Founder and Director
Classical Wisdom
P.S. Want to understand the fundamental differences between Plato and Aristotle? Last week we delved into their views on epistemology - if you didn’t catch it, Members can discover these essential philosophies here.
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Dear Anya,
I’m 76 and I vividly remember the VietNam war protests; once again, fomented on the college campuses. Things came to a head, when National Guard soldiers fired on the protestors and killed 4 students at Kent State U. An iconic pic from that era was a girl inserting a flower in the barrel of a Nat Guardsman’s aimed gun. The Kent State incident galvanized public opinion against the war and eventually brought it to an end.
Sadly, today, seemingly, nobody cares.
I had hopes for the early campus protests against the Israeli genocide against Palistinians. That seems to have been taken over from outside influence and turning it into an anti-Semitic/pro Palestine political football.
Best,
Vertis B.
-
Most people seem to get more annoyed at the act of protesting than the act the protesters are protesting about. It's a desire by most to live in blissful ignorance, of course, until something affects them personally.
Austin J.
-
Hello Anya,
I'm not usually one for responding to emails, but this one was enough to draw one out of me.
Allow me to start by saying I enjoy your column and Classical Wisdom in general.
I feel that when people say that protesting is an effective means for change, I think they're missing the larger point. Protests aren't really intended to elicit change, at least not originally. As your article states, they are attended to be a manifestation of discontent within the populace.
Speaking personally, I am appalled with the current situation in the world. I find it morally reprehensible that my country, the United States, is so directionless and purposeless. No matter how you feel about the situation in Gaza, we must all certainly accept that it is reasonable that people would find such events intolerable. Whether you are opposed to the genocide of Palestinian civilians by the Israeli defense forces, or not, this situation evokes anger from people. It is the responsibility of those in power to observe the will of the people and either align themselves with it or stand against it and that is how I see protests.
Not so much as a means of change, but a reflection of the general will of the populace in regard to a specific issue.
Thank you for your consideration and I appreciate your work,
Aaron J R.
Be it a crowd or a mob is a determining factor in acceptance or rejection of the protest's theme. A crowd that gathers at a scene for a protest is not the same as an unstable and hateful mob protesting to make a scene. There is a gulf between the morality and the mentality of a crowd and a mob.
Darrell B.
-
Enjoyed your latest pensees....key point is there are mobs and there are mobs. One must judge them not whether they were successful or not (how to define success? Mobs helped "successfully" put Hitler into power). One must also judge what cause they are advancing and whether that cause would leave society better off or not. Which was sort of the point I was making more modestly in my own recent scribble.
Be well....
Brook M.
-
Mob protests may change laws. I’m not sure they change hearts. Maybe over time, if there are underlying virtues, they might change opinions.
RKF
-
When protests become mobs, chaos and tyranny usually follow. When protests do not become mobs, then the catalyst for positive change is often ignited. Demonstrations by Bostonians in the Winter of 1775 against English tyranny are an example.
Mobs are a beast let loose when people believe they have lost everything. Hitler’s rise to power was propelled by this in Germany as was Lenin in Russia. Mobs can lead to lynchings. Is this ever good?
Mobs equal disaster and what follows is almost always far worse.
Charles F.
-
Hi there,
I am a child of revolution and war. I have participated in many protests and social movements in my lifetime. However, I now believe that we need the government to be a partner and a driver for change. See our webpage.
Best,
Marjan
Hello Anya,
The topic of protests is an interesting one. Some will argue that protests are effective but I will disagree because in a “game” of contests, it’s the pen that is mightier than the sword. I have never seen a group of people act in a reasonable manner when emotions are high and there’s so much bias involved.
The courts are the best way to contest and argue as it’s all based on reasoning and using our pens to spill ink rather than blood and emotions. People aren’t aware that there’s a difference between positive and natural law. People don’t take the time to consider the fact that legal fictions such as corporations, can’t reason and use common sense. The goal and aim for a business is different from the aim of a human which is happiness with being virtuous. There’s a maxim that says equity follows the law.
As people, we should seek equity through our intellect and promote actions that require self restraint. Corporations from what I have observed, promote the opposite of self restraint.
Living in Canada, I have seen what a “government “ (corporation) can do when people protest regarding freedom such as the topic of vaccines. The bank accounts of many who protested the restrictions of freedom were frozen and inaccessible, proving to me that protesting is just a trick that the social scientists use to further their agenda that involves bias.
There’s a quote from the video game “Hitman” that has resonated with me since I heard it and it’s very simple: “Knowledge without power is ivory tower academics, power without knowledge is simply brute force”. Those who protest are ignorant of how the law works and are pawns in the game.
Sincerely,
Aaron K.
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"Hace cinco años fuimos invitados a dar una charla previa de presentación de unas jornadas sobre Los Misterios de Mitra y la Masonería organizadas por la Logia venezolana “La Escalera de Jacob”. Queremos hacer partícipes de dicha presentación, inédita hasta ahora, a todos los amigos de nuestro canal de vídeos. Disculpen que el sonido está muy bajo, pero no hemos tenido medio de subirlo, les recomendamos usar auriculares".
0:00 Saludos y Agradecimientos 1:31 Mitra Programa Agartha 3:45 Escalera de Jacob 12:05 Mitra y Apolo 13:13 El Gran Arquitecto del Universo 15:00 El mito de la tauroctonía 16:30 Mitra como luz arquetípica 17:45 Grados Iniciáticos 26:00 Mitra y Metatrón 27:40 Maestro Hiram
PDF con el texto del cuaderno "Los Misterios de Mitra" y enlace a los 11 vídeos sobre los Misterios de Mitra:
https://ift.tt/nJkQmg9
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
Último libro de Paloma Hernández:
https://www.fortunatayjacinta.com/producto/libro-el-fin-de-la-izquierda-el-desbordamiento-de-las-izquierdas-por-el-globalismo-oficial/
Academia virtual «Fortunata y Jacinta»:
https://www.fortunatayjacinta.com/academia/
«Fortunata y Jacinta» es un programa de análisis filosófico que aborda algunas de las problemáticas históricas que dan forma a nuestro presente en marcha: España como sociedad política en crisis, ¿cómo, por qué y en beneficio de qué o de quiénes?
Escribe, dirige, edita, produce y presenta Paloma Hernández (Fortunata y Jacinta) quien trabaja desde las coordenadas del Materialismo Filosófico, sistema iniciado por Gustavo Bueno y continuado por los investigadores de la Escuela de Filosofía de Oviedo desde mediada la década de 1970.
Libro "Arte, propaganda y política":
https://www.fortunatayjacinta.com/tienda/libros/libro-arte-propaganda-y-politica/
APOYO AL CANAL
Hazte miembro del canal:
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
Here is a clip from tomorrow's podcast. In it, beloved actor Dennis Quaid and Dr. Peterson discuss the his film portrayals of Ronald Reagan and Jerry Lee Lewis, and how the modern movie star has been diminished by new media. The full episode releases tomorrow at 5PM ET.
Dr. Peterson's extensive catalog is available now on DailyWire+: https://bit.ly/3KrWbS8
ALL LINKS: https://linktr.ee/drjordanbpeterson
// COURSES //
Discovering Personality: https://jordanbpeterson.com/personality
Self Authoring Suite: https://selfauthoring.com
Understand Myself (personality test): https://understandmyself.com
// BOOKS //
Beyond Order: 12 More Rules for Life: https://jordanbpeterson.com/Beyond-Order
12 Rules for Life: An Antidote to Chaos: https://jordanbpeterson.com/12-rules-for-life
Maps of Meaning: The Architecture of Belief: https://jordanbpeterson.com/maps-of-meaning
#JordanPeterson #JordanBPeterson #DrJordanPeterson #DrJordanBPeterson #DailyWirePlus
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
Dr. Jordan B. Peterson is joined by the late author and commentator Rex Murphy, who guides us through the boundless Canadian province of Newfoundland. Between complete isolation and the cutting edge of history and modernity, its people and culture stand resilient. Our hosts journey from port to port, taking in the unrivaled beauty while discussing John Cabot’s historic arrival, modern day challenges of the fishing industry, breakthroughs in both spirit and science, and the awe-inspiring kindness shown by Gander residents after September 11, which captured hearts and minds all across the globe.
Dedicated to Rex Murphy, a true friend of Canada
Rex Murphy was thoroughly Canadian: a writer and commentator who centered much of his work on the country that he loved. First gaining attention in 1965 for a speech given at Memorial University, he called Newfoundland’s then-Premier Joey Smallwood “dictatorial,” launching him as a voice against tyranny. For 21 years, Rex regularly hosted CBC Radio One’s Cross Country Checkup and published a column in the Saturday edition of the Globe and Mail. Rex was seen, heard, and listened to by millions of Canadians for decades. Much of his writing and opinions have been preserved in published books such as 2003’s “Points of View” and 2009’s “Canada and Other Matters of Opinion.” Always considerate of those who he could help, Rex was humble, grounded, and full of wit — traits that continually brought admirers to hear his commentary. A lifetime lover of his country, Rex was a valiant man of his words who bravely said what he believed throughout his life until the very end. He passed on May 9, 2024, at the age of 77.
Dr. Peterson's extensive catalog is available now on DailyWire+: https://bit.ly/3KrWbS8
ALL LINKS: https://linktr.ee/drjordanbpeterson
// COURSES //
Discovering Personality: https://jordanbpeterson.com/personality
Self Authoring Suite: https://selfauthoring.com
Understand Myself (personality test): https://understandmyself.com
// BOOKS //
Beyond Order: 12 More Rules for Life: https://jordanbpeterson.com/Beyond-Order
12 Rules for Life: An Antidote to Chaos: https://jordanbpeterson.com/12-rules-for-life
Maps of Meaning: The Architecture of Belief: https://jordanbpeterson.com/maps-of-meaning
#JordanPeterson #JordanBPeterson #DrJordanPeterson #DrJordanBPeterson #DailyWirePlus #RexMurphy #Canada #newfoundland
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
Dear Classical Wisdom Reader,
They say a picture is worth a thousand words…
I wonder if that counts paintings?
It makes me think of Raphael’s famed masterpiece The School of Athens. It’s a who’s who of ancient philosophers, with depictions of many of the most celebrated thinkers who ever lived.
And at the center of it are, naturally enough, Plato and Aristotle.
With a gesture from each of them, Raphael distills their respective philosophies as well as their key differences from one another. Plato points upwards, signalling his belief in the Forms, whereas Aristotle holds his hand out flat, illustrating his more materialist worldview.
It’s a neat encapsulation, but it’s also naturally an oversimplification.
If you want to go deeper into the differences between Plato and Aristotle, this week we have an exclusive Members-Only article, looking at how these famed philosophers - who were teacher and pupil - disagreed on the very nature of knowledge itself.
Who was right? We’ll leave that for you to decide…
Check it out below, alongside the rest of the week’s resources!
Unlock the Wisdom! Become a Member and access our exclusive article on Plato Vs Aristotle, plus podcasts, e-books and much more!
That’s it for this week!
All the best,
Sean Kelly
Managing Editor
Classical Wisdom
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*No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.
The book has three sections, though they are not explicitly identified as such. The first section introduces Evolian Traditionalism, paying especial attention to Evola’s views on Islam. The second tells the almost unknown story of the rise and flourishing of Shi’i Traditionalism, and the third looks at various issues and contradictions arising from this.
The book is based on careful readings of relevant texts and on high-quality ethnographic fieldwork, and is beautifully written, with an excellent eye for revealing detail.
The rise of Shi’i Traditionalism in Italy starts with Pio Filippani-Ronconi (1920-2010), an Italian Orientalist who integrated Julius Evola and the very pro-Iranian views of the great French Orientalist Henry Corbin. Having first read Evola in 1934, Filippani-Ronconi remained true to his principals throughout his life, including a period serving in the Waffen-SS, where he reached the rank of Obersturmführer (second lieutenant). But it as a pro-Shi’i Orientalist, not as an SS officer, that he matters. Mirshahvalad also discusses the early roles of Adriano Romualdi (1940-1973), the son of Pino Romualdi (1913-1988), the leader of the MSI, Italy’s largest and most important Neo-Fascist movement, and of Claudio Mutti (born 1946), who is already known to students of Italian Traditionalism.
For the flourishing of Shi’i Traditionalism, Mirshahvalad introduces us to three Italian organizations, the Ahl al-Bayt Association in Naples, the Dimore della Sapienza (houses of wisdom, DDS) in Rome, and the lower-profile Tarsis in Trieste. The Ahl al-Bayt Association was founded by Luigi Ammar de Martino (1964-2019), who as a young man belonged to the Evolian activist (and terrorist) group Ordine Nuovo, converted to Sunni Islam in 1982, and then to Shi’i Islam in 1983, one of many in Italy to follow this pattern, which can be seen as representing a shift from the more standard Guénonian position to a less standard position based on a specifically Italian reading of Evola.
Beyond these three organizations there is also a more general sympathy with Iranian Shi’ism on the Italian Right represented, for example, by the production by members of CasaPound, perhaps Italy’s highest profile Far Right group, of posters commemorating the death of Qasem Soleimani, the commander of the Quds Force, part of the Iranian Islamic Revolutionary Guard Corps, assassinated by an American drone in 2020.
The third part of the book, as has been said, looks at various issues and contradictions arising from the sometimes uncomfortable alliance of Evola, Shi’ism, and the Iranian state. Mirshahvalad starts with culture, which she describes as “the Achilles’ heel” of the Shi’i Traditionalists, and Traditionalists in general. This issue has been dealt with by other scholars before, but never quite as directly and as clearly as by Mirshahvalad. Esra Özyürek, for example, wrote in 2014 of the ambivalent relations between German converts to Islam and immigrant Muslims in Germany. The point that Mirshahvalad makes is that for both Guénon and Evola, what mattered was the tradition, and culture was a human creation, not part of the tradition. But of course whatever Guénon and Evola thought, scholars of religion know that religion and culture are interwoven. the Shi’i Traditionalists generally try to keep religion and culture separate: “Converts’ Shiism is not a family heritage but an attempt for crafting a shield against modernity. This shield is fabricated independently from Shi’ism in its original contexts.” But it is not always so easy. “My wife is Iranian … but we are not Iranians, we are Italians,” one informant told Mirshahvalad. One wonders.
A number of other issues are considered, including the way that Shi’i Traditionalists often ignore central features of Iranian Shi’ism, from gender segregation to the all-important institutions of the marjiʿ and the hawza, the foundations of Iranian Islamic authority and among the most important things that make Shi’i Islam different from Sunni Islam in the first place. An equally important question that is discussed is the way in which the view that Shi’i Traditionalists have of Iran differs in many ways from the view that most Iranians now have, a view which binds them tightly to the ever more discredited conservative leadership. There is also a brief but convincing discussion of what the Iranian state and leadership gain from their relationship with Italy’s Shi’i Traditionalists
All in all, a fascinating book, strongly recommended.
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“Watch "Anna Netrebko & Yusif Eyvazov star in Verdi's Il trovatore" in full on STAGE+“, the new streaming service by Deutsche Grammophon: https://stage.plus/NetrebkoVerdi
Anna Netrebko and Yusif Eyvazov take the leading roles in Franco Zeffirelli's lavish production of Il trovatore – Verdi's fiery tale of troubadours, gypsies and jealousies – from the Arena di Verona, filmed in 2019. With an imposing set featuring groups of giant armoured knights, a fortress turning into a luminous cathedral, an enormous choir, horses and breathtaking fights, the production was described as "perhaps [Zefirelli's] best arena production" by Opernglas. It also brought Netrebko to Verona for the first time, and alongside her and Eyvazov, in the title role, the cast features further superb singers, including baritone Luca Salsi as the Conte di Luna and Metropolitan Opera star Dolora Zajick as the fortune-telling gypsy Azucena.
Soloists: Carlo Bosi (Tenor), Antonello Ceron (Tenor), Yusif Eyvazov (Tenor), Riccardo Fassi (Bass), Dario Giorgelè (Baritone), Anna Netrebko (Soprano), Luca Salsi (Baritone), Dolora Zajick (Mezzo-Soprano), Elisabetta Zizzo (Soprano)
Ensembles: Orchestra dell'Arena di Verona, Coro dell'Arena di Verona
Conductor: Pier Giorgio Morandi
Anna Netrebko & Yusif Eyvazov - Act IV: "Miserere" - "Ah! Che la morte ognora"
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La idea del camino, o del viaje, como imagen simbólica de la realización interior está presente en todas las culturas desde tiempo inmemorial. Así lo expresa el Camino de Santiago con los códigos propios de nuestra cultura. También la estructura cosmogónica del Árbol de la Vida cabalístico se recorre a través de los “32 senderos de la Sabiduría”, es decir a través de una geografía sutil, de la cual los lugares y santuarios de la geografía física son un reflejo, como es el caso también de los Tjuringas australianos, llamados precisamente “los senderos de lo invisible”. El propio Lao-Tse habla de ello cuando en el Tao-Te-King afirma que la vía del Conocimiento es “un camino de mil millas que comienza ante tus pies”.
Los ejemplos que podríamos poner son muchos, obviamente, pero todos ellos nos refieren que ese camino se inicia cuando el ser humano ha sentido la necesidad imperiosa de emprenderlo al preguntarse: “¿quién soy?”, “¿de dónde vengo?”, “¿adónde voy?”.
Solo cuando entramos en una verdadera “crisis existencial” al sentirnos perdidos en un mundo sin significado, es cuando podemos encontrar ese acorde interior capaz de armonizar las notas que andan dispersas y caóticas por esa “caja-cubo” musical con que a veces se representa el alma humana. Recordemos que acorde viene del verbo "acordar", y este del latín acccordare: "ir hacia el corazón". Encontrar las armonías internas es el camino del corazón, del centro, anunciado también por Juan el Bautista cuando predicaba en el desierto la venida del “hombre verdadero”, del Cristo interno, el que también dejó dicho: “Yo soy el Camino”.
La primera pregunta, ¿quién soy?, sinceramente planteada, es la que nos espolea y nos pone en la dirección correcta para poder encontrar “el camino” y andar por sus senderos. Es la pregunta que continuamente está presente hasta que no se resuelve el problema de nuestra identidad. Podríamos decir que es la pregunta “central”, que vuelve a reiterarse cada vez que creemos ilusoriamente que ya hemos llegado al final del camino, cuando en verdad no estábamos sino una etapa del mismo, o incluso en sus preliminares.
Ocurre también que a veces hay que deshacer todo el camino andado y empezar de nuevo, como ocurre en muchos laberintos (por ejemplo el de la catedral de Chartres), o en el “juego de la oca” (una forma del laberinto), creado por los antiguos peregrinos del Camino de Santiago como fruto de sus experiencias. Como en cualquier “viaje” de estas características, el “juego de la oca” está lleno de peligros, o de pruebas que intentan hacernos desistir en nuestro propósito, como cuando el jugador llega a una casilla que no solo le impide seguir sino que le envía nuevamente al comienzo de la “partida” -nunca mejor dicho-, y esto puede sucederle numerosas veces, como numerosas veces nos hemos perdido y encontrado a través del “laberinto de nuestras dudas”, en palabras de Federico González. Parece que no se avanza, pero en realidad no es así, y además esta es la única manera en que se puede avanzar de verdad en un camino de grandes contrastes como es la vía iniciática y hermética.
En realidad todo esto forma parte de las “pruebas purificadoras” que permiten el desarrollo de nuestras cualidades innatas, las que nacen con nosotros, y que están ocultas y replegadas como un germen, apenas virtuales, como está la “piedra cúbica” potencialmente oculta en la “piedra bruta”, y solo la paciencia y la perseverancia del operario puede ir dándole una forma adecuada a su naturaleza, encontrando no obstante su plenitud y “perfección” cuando logra transformarse en “piedra cúbica en punta”, equivalente a la “piedra filosofal”.
Este es el marco teórico, pero ahora hay que actualizarlo, pues una de las trampas en las que puede caerse fácilmente es aparentar que “estamos” en el camino por el hecho de haber aprendido ciertas correspondencias y analogías simbólicas, que las puede “aprender” cualquiera, pero que desde luego son insuficientes y no sirven para nada sino las “acordamos” con nuestra voluntad de ser, o sea que nuestra
“intención sea dirigida de tal suerte que, por las vibraciones armónicas que despierte según la ley de las ‘acciones y reacciones concordantes’, pueda ponerles en comunicación espiritual efectiva con el centro supremo.” (René Guénon, El Rey del Mundo, cap. VIII).
Lejos de cualquier veleidad egótica, el caminante tiene que “entregarse por entero” a algo que desconoce por completo, que es un Misterio, pero que intuye como lo más cierto y verdadero, y que solo su fe en él lo sostiene en pie sin esperar nada a cambio. Quizás el “secreto de la obra” está precisamente en entregarse a ese Misterio en cuerpo y alma, pues como también se ha dicho “quien quiera salvar su vida la perderá”. (Mateo 16: 25-26).
Un punto de inflexión en el camino es cuando se “descubre” que lo realmente importante es participar en el “juego” y caminar sin temor por los senderos de la Sabiduría, como recomienda el profeta Jeremías (6:16) cuando nos exhorta a ir por el “buen camino”:
“Así dijo el Señor: Paraos en los caminos, y mirad, y preguntad por las sendas antiguas, cuál sea el buen camino, y andad por él”.
Entonces, llegados a ese punto, cuando hemos preguntado una y mil veces por las “sendas antiguas” y al fin hemos encontrado el “buen camino”, ya no tiene mucho sentido plantearse ¿quién soy?, ¿de dónde vengo?, y ¿a dónde voy?, como no se lo plantea ese “loco de amor por el Conocimiento” que es el arcano "sin número" del Tarot, que anda por el mundo dirigiendo su mirada “hacia lo alto” sin preocuparse de otra cosa que no sea abandonarse en los brazos de la Sabiduría.
“Mirad las aves del cielo, que no siembran, ni siegan, ni recogen en graneros; y vuestro Padre celestial las alimenta. ¿No valéis vosotros mucho más que ellas?” (Mateo 6: 25-34).
En realidad, todas las preguntas que nos hagamos, por necesarias que sean en un momento dado, forman parte finalmente del “juego especular de la mente”, pues ni ahora ni nunca hemos dejado de ser lo que somos, en presente, y además siempre venimos del Sí Mismo, y hacia el Sí Mismo vamos, según comprendió Moisés ante la ”zarza ardiente” del Sinaí cuando le fue revelado que: “Yo Soy el que Soy”, también traducido como: “El Ser es el Ser”. Francisco Ariza
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¿Cómo saber a dónde está llegando un mensaje? ¿Cómo saber cuánta gente se está dando cuenta de lo que sucede? Hay que hacer visible los despiertos, porque hasta ahora la gente cree que los números son los que te dan los dueños de las plataformas de difusión... Y es muy probable que no sea real ya que en los mensajes que van contra los intereses de los poderosos las cifras tienden a anularse, con el fin de desanimar al que tiene un mensaje diferente al oficial: nadie te sigue. Cuando uno se mueve por el afán de difundir la verdad, sin importarle los que dicen que te siguen o dejan de seguir, cuando se obedece un mandato divino sin importar la opinión o los pareceres mundanos, no hay ocasión para el desaliento: Pentecostés abre los entendimientos. Y el Espíritu sopla donde quiere. Abrirá el Señor las puertas que los malos se esfuerzan en que permanezcan atrancadas por el miedo.
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Conversamos con Javier Torrox sobre su último libro PALABRA DE REY. DIEZ AÑOS DE FELIPE VI. Un repaso exhaustivo a la década de reinado de Felipe VI a través de sus discursos, que sirven al autor para analizar todos los acontecimientos políticos de los últimos años. Hablaremos del pasado, presente y futuro de la Monarquía en España, del papel de la monarquía en el 78, analizando su acción interior y exterior como Jefe de Estado.
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Here is a clip from our most recent podcast with social psychologist, Ronnie Janoff-Bulman. In it, she and Dr. Peterson discuss the onslaught of college protesters currently advocating for Hamas, and debate the susceptibility for these groups to be infiltrated by bad actors.
Dr. Peterson's extensive catalog is available now on DailyWire+: https://bit.ly/3KrWbS8
Ep.449
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Pubblichiamo di seguito un estratto della introduzione di Giovanni Sessa, Tertium datur. Wagner, temporalità e arte tragica, al volume di Richard Wagner, L’ideale di Bayreuth, Oaks Editrice, pp. 378, euro 25,00.
Questo volume di Richard Wagner colma una lacuna nel mondo editoriale italiano. La sua prima ed unica edizione risale all’ormai lontano 1940 […]. L’ideale di Bayreuth raccoglie testi che Wagner compose tra il 1864 e il 1883, a esclusione dei bellissimi Saggi su Beethoven, già ripubblicati. Queste mie brevi note fanno seguito a quanto, a proposito del musicista, abbiamo scritto nella prefazione al suo Religione e arte e nella introduzione alla biografia di Éduard Schuré, Richard Wagner. Nel primo saggio, ricordavamo il giudizio espresso da Herbert von Karajan, grande direttore d’orchestra, che dichiarò: «di considerare Wagner “più grande” di Omero e “più completo». Affermazione forte, che può, naturalmente, non essere accettata in toto, ma che il lettore dovrebbe tenere in debito conto per avere proficuo accesso anche agli scritti teorici che di seguito presentiamo.
L’ideale di Bayreuth contiene i saggi wagneriani più significativi su musica e teatro, composti nell’ultimo quindicennio di vita del Maestro. Alcuni risalgono al periodo di Tribischen, altri furono scritti a Bayreuth. Il curatore della prima edizione, Ferruccio Amoroso, ricorda che tale frangente storico: «segna non solo la svolta finale e trionfale della vita dell’Artista, ma anche un approfondimento […] una chiarificazione del suo pensiero». Da ciò la crucialità di queste prose per la comprensione del mondo valoriale wagneriano. Sappia il lettore che l’attività propriamente critica di questo artista si è sviluppata in tre fasi successive. Nella prima, che corrisponde al soggiorno parigino del compositore, si mostra un’ideale estetico vago, non ancora completamente definito, accompagnato da: «un’intuizione presaga d’un titanico mondo futuro»; nella seconda, afferente al soggiorno zurighese, si fa sentire l’influenza dell’adesione politica dell’autore all’esperienza rivoluzionaria, agli ideali maturati nella dissoluzione dell’hegelismo realizzata dalla “sinistra hegeliana”. Inoltre, in essi si evince il definirsi dell’esperienza artistico-musicale cui Wagner giunse durante il soggiorno a Dresda: a tale fase sono ascrivibili la composizione del Tannhäuser, del Lohengrin e la stesura poetica della Trilogia. Un’epoca della vita del Maestro, in cui conseguì la maturità creativa […] Infine, nella terza epoca, condensata in questo volume, e sviluppata a Tribschen e Bayreuth: «Il suo pensiero […] si orienta sempre più verso la concreta realtà dell’opera d’arte rappresentata; il problema dell’interpretazione, come sintesi di creazione e di esecuzione diventa il problema fondamentale dell’ultimo Wagner; la persona dell’autore e quella degli interpreti si fondano […] in una superiore unità individuale».
A differenza di Amoroso, che nega tratto filosofico alla prosa wagneriana, in quanto essa presupporrebbe: «la distinzione dell’arte da altre forme spirituali», siamo convinti che solo l’esegesi teoretica di questi scritti e, più in generale, della musica del grande compositore, possa consentire una loro effettiva comprensione e una loro decodificazione. Per il Maestro, infatti, la concezione della Regenerationslehre, Rigenerazione spirituale e comunitaria di ascendenza schopenhaueriana, rappresentava il cuore vitale della propria produzione artistica e teorica. Il problema cui cenneremo in queste pagine è dato dal fatto che il compositore, legando a un fine, a un obiettivo storico da realizzarsi, la dimensione poietica, “tradì” l’idea di arte quale trascrizione dell’Ur-grund, del fondo abissale che anima la vita: ludico, eracliteo, gratuito e tragico. Per chi scrive, l’origine del filosofare in Grecia, stante la lezione di Colli, va rintracciata in ciò che precede, che sta alle spalle del suo definirsi storico nei pre-platonici, ovverosia nel sapere misterico e sapienziale.
La filosofia aurorale ebbe tratto museale: sempre unita a un fare atto a trascrivere, in una poietica sempre-all’opera, la dynamis, la libertà-potenza-possibilità, la cui eco risuona nella physis. L’arte, davvero ricongiunta alla vita, s-determina le fissità stabilite dal concetto, recupera l’innocenza arbitraria del principio, non ha bisogno di visibilità, in quanto rompe la ragnatela tessuta dal logocentrismo, manifesta un’interiorità pura, la vita nuda. Tutto questo Wagner lo intuì e lo manifestò nella ripresentazione della musica tonale, patrimonio sonoro originario dell’uomo europeo, in particolare nel Tristano. Egli, essendosi successivamente fatto latore di un’estetica teleologica, si allontanò progressivamente da tale rilevante intuizione, che pur fa mostra di sé, di quando in quando, anche in questi scritti […] L’incontro di Wagner con il tragico si è realizzato a metà. Il suo grande genio musicale, nonostante la straordinarietà compositiva, è rimasto troppo vincolato a concezioni escatologiche, proprie dell’epoca, finendo per chiudersi in una prospettiva redentiva e fideistica, implicanti l’accettazione degli idola tedeschi del tempo. Per cogliere il valore profondo della musica è il caso di ricordare quanto ebbe a scrivere Walter Friedrich Otto, uno dei maggiori esegeti della civiltà greca. Questi sostenne la musica trovarsi: «già nel regno animale […] presso leggerissimi insetti e prima di tutto presso gli uccelli alati, molti dei quali ci ammaliano con il loro canto». Solo tornado all’ascolto (ogni vero musicista, prima che compositore e esecutore, è un uomo all’ascolto) del suono vibratile e ritmico della dynamis nella natura, anche all’uomo contemporaneo sarà possibile, quantomeno, tentare di ri-sintonizzarsi sui ritmi di un’origine sempre presente. Nell’antica Grecia la musica fu esperita sotto il segno della potestas di Dioniso. Dio “ambiguo” per antonomasia, rappresenta il ritmo vigente in tutto l’esistente, incarnazione divina dell’energeia, della dynamis che palpita in ogni ente di natura, in ogni “atto” in senso aristotelico, mai normabile o tacitabile. Per questo, la musica si definisce in relazione a una natura che ha sempre tratto temporale, addirittura segmentario. […] La musica, le cui atmosfere disegnano il “regno” di pertinenza dionisiaca, disvela ai greci che l’uno è solo nei molti, nella parte, nel frammento e che nel tempo vive il perpetuo suono originario, come colto da Marius Schneider. Infatti: «L’identico, nella musica, esperisce la verità del proprio sempre essere diverso da sé»: è la dynamis, la possibilità dionisiaca a mostrasi nella mousiké […] Solo nel tempo della musica: «i diversi appaiono con la massima evidenza come l’autentico inverarsi dell’identità dell’identico».
Dioniso e la musica mettono in scacco il theorein, il conoscere distinguente impostosi con il principio d’identità e con quello di non-contraddizione e, scardinando le certezze della visione di senso comune, permettono un’effettiva comunicazione degli umani con il divino […] Wagner intuì tutto questo […] Intuì la necessità di realizzare in musica la coincidentia oppositorum, ma legando la propria proposta a una visione escatologica di filosofia della storia, perse il tratto tragico della vita, non comprese fino in fondo la nostra esposizione alla libertà, la nostra costitutiva nudità. Comunque, come testimonia anche il libro che vi accingete a leggere, tutto quello che fece, lo fece da apripista, da ineguagliabile genio.
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El Consorcio Orquesta Ciudad de Málaga publica las bases del procedimiento selectivo de la bolsa de trabajo temporal para cubrir plazas de Flauta, Oboe, Clarinete, Fagot, Trompa, Trompeta, Trombón, Tuba, Piano de repertorio y Arpa.
Plazo máximo de presentación de solicitudes: 31 de Mayo de 2024 (inclusive).
No se adjunta repertorio orquestal, viene indicado donde pueden encontrarlo en las convocatorias.
https://sede.malaga.eu/es/conozca-la-sede/detalle-del-registro/?id=1311
The post Convocatoria Urgente Bolsas de Trabajo: Flauta, Oboe, Clarinete, Fagot, Trompa, Trompeta, Trombón, Tuba, Piano de repertorio y Arpa appeared first on OFM.
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By Van Bryan
Somebody once told me that you should never meet your heroes. That’s not much of a problem for me because most of my heroes are dead. Aristotle won’t be coming back as a zombie to engage in some chit chat any time soon. But how cool would that be?
There are a number of other eccentric writers that I admire. Hemingway comes to mind, so does Kerouac and Bukowski. Then again I’m not sure if meeting them would be such a good idea. It might ruin some of the mystique for one. For another, I run the risk of having them cleaning out my entire liquor cabinet.
So I have hesitantly agreed with the rule that you ought to never meet your heroes. Then again, if I ever run into Stephen King or Brian Fallon from the Gaslight Anthem, I might just lose my mind. However, let’s call them the two exceptions.
Where was I? Oh yes! Don’t meet your heroes.
Let’s take Socrates for example. He is, undoubtedly, one of my heroes. If I were to believe nothing else in my life, I would still believe this one tenant of Socratic philosophy- all true goodness stems from knowledge, and all true evil from ignorance.
However, like I said before, I probably would not want to ever meet Socrates. I might find out that he was just some crazy old man with a handful of good ideas who could never hold down a steady job. Wouldn’t that be just awful?
Not too long ago I realized something about Socrates which, at least in my opinion, is a pretty glaring character flaw.
Was Socrates a wonderful philosopher?
Yes.
Was he a brilliant thinker?
Assuredly.
Was Socrates a good husband?
Eh…
That’s right everybody. I am putting my foot down and telling you this. One of the most under-appreciated victims of history is the unfortunate woman who got stuck with marrying the father of western philosophy.
So without any further stalling, here are five reasons why Socrates was a terrible husband....
What do you think, dear reader?
Should you meet your heroes? Do you have any examples where it was great? Examples were it wasn’t? Let us know in the comment section! And don’t forget let us know if you liked the article...
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Anya Leonard
Founder and Director
Classical Wisdom
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by Van Bryan
Socrates is often credited with the quote,
“By all means, marry. If you get a good wife, you will be happy. If you get a bad one, you will be a philosopher.”
And we all (mostly men) get a good chuckle out of that. As a consequence of Socrates’ attitude towards his wife, Xanthippe is often remembered as a shrew, a scolding wife who was a pain in the rear end for philosophy’s most prestigious character. It was said that Xanthippe was so disagreeable that she once poured the contents of a chamber pot over the head of Socrates. This brings us to the other old expression…
“Behind every great ancient philosopher, there is a woman who hates his freaking guts.”
I think that’s how that one goes…
That isn’t to say that all writers wrote of Xanthippe as a shrew. Plato portrays her as a devoted wife and mother within the early pages of the Phaedo. Still, the overwhelming consensus is that she was an argumentative, troublesome wife who was the source of many headaches for the philosopher. To be fair though, Socrates was most likely a difficult person to live with. He certainly was a difficult person to have a conversation with. I imagine a conversation would go like this…
Hey Socrates, nice day we have.
Is it? Perhaps since you are so knowledgeable and wise of all these things that are good, you would be able to tell me in satisfactory terms what it means to be “nice.”
Oh Zeus, help me. You keep this up and they will execute you one day.
Despite his tendency to turn any type of menial chit chat into a long philosophical discourse, there were a few other reasons why Socrates might have been a rather awful husband.
And I will say this as something of a disclaimer: When recounting Socrates’ life, we run into what is known as the Socratic problem. Basically, we can never be sure if the character of Socrates (Socrates within the pages of philosophical dialogues) bears any resemblance to the man himself.
We will have to take something of a leap of faith here. As one of our colleagues put it, “It may not be the best history, but it is history of a sort.”
Sounds crazy right? That’s because it sort of is, at least by our modern standards.
Within Xenophon’s Symposium not to be confused with Plato’s, Socrates is asked why he puts up with his wife, a woman who is “the most shrewish.”
Socrates answers this rather plainly. He married Xanthippe precisely for her argumentative nature. His thinking was that if he could put up with her, manage her fiery temper, then he could easily converse with any other person in Athens.
Socrates gives the example of a horseman who wishes to become an expert. Rather than riding tame mules, the rider will choose some bucking bronco so that he might sharpen his skills and abilities.
Socrates says…
“I follow the example of the rider who wishes to become an expert horseman, none of your soft-mouthed, docile animals for me. The horse for me to own must show some spirit: in the belief, no doubt, if he can manage such an animal, it will be easy enough to deal with every other horse besides. And that is just my case. I wish to deal with human beings, to associate with man in general; hence my choice of wife. I know full well, if I can tolerate her spirit, I can with ease attach myself to every human being else.” -Xenophon (Symposium)
So Socrates did not marry his wife because he loved her, or because she was a devoted mother, or even because she was beautiful -you know, stupid reasons. He married her so that she might become a training partner for his philosophical excursions, albeit she was probably an unwilling one.
I imagine that when they got into arguments, Socrates probably spurred her on. She would probably mention how he spends too much time getting drunk at symposiums. Then he would say something passive aggressive about her mother. You know, normal stuff.
I’m no marriage counselor, but if you marry your wife for the sole purpose of arguing with her, don’t be surprised when she dumps a chamber pot over your head.
While he regularly engaged in philosophical discussion, Socrates refused to accept any money for his services. This was done out of principle, because a pursuit of wisdom and truth are the only rewards a philosopher really needs. Socrates mentions again and again within Plato’s Apology that he has very little money.
“And had I gained anything, or if my exhortations had been paid, there would have been some sense in that: but now, as you will perceive, not even the impudence of my accusers dares to say that I have ever exacted or sought pay of anyone; they have no witness of that. And I have a witness of the truth of what I say; my poverty is a sufficient witness.” -Plato (The Apology)
Now that is a rather noble sentiment. Socrates is a philosopher who is committed to his task and seeks no financial remuneration for his services. How wise of him.
Or is it?
If there are any people who didn’t think that this was wonderful, it was probably his wife and children. You remember them? They are those people who depend on Socrates to provide for them, to put food on the table. Well, don’t worry if you forgot about them. It’s possible that Socrates did too.
And before you decide to tell me that acquiring money would have destroyed Socrates’ philosophical virtue, I would remind you that there were plenty of other philosophers who would disagree.
Aristotle is one of them. Within the pages of his Nicomachean Ethics, Aristotle tells us how we should pursue wisdom and understanding for its own sake. The pursuit of knowledge will lead us to a happy life. That’s true.
Aristotle also tells us that having a roof over our heads and food on our tables is not something we can ignore. A man needs some money, philosopher or not. That isn’t to say that Socrates needed to completely sell out and try to become rich, but a little bit of income might have been nice.
Still, it is possible that Xanthippe did not need Socrates to bring home the falafel. It is believed that Xanthippe may have come from a wealthy, or at least moderately wealthy, family. We can make this assumption because her oldest son, Lamprocles, was named after his maternal grandfather.
This was a bit odd. Ancient tradition dictated that the first born son be named after his paternal grandfather. The only exception was if the maternal grandfather was wealthy or was held in high regard within the society. So Xanthippe’s father, who is believed to have been named Lamprocles, would have been more firmly established within Athenian society. His name would have been preferred.
If this is true, then it is possible that Socrates depended on his wife’s family money, Which doesn’t really help his case much. He begins to start looking like a dead beat husband, albeit a brilliant, philosophical one.
So Socrates has a nagging wife and he doesn’t have a job. What is the next step in this tired cliché? He goes drinking with his pals of course!
The ancient Greeks called them symposiums. They were a cultural staple for philosophers and common citizens alike. A symposium was attended only by men (I assume their clubhouse had a sign out front that read “no girls allowed.”) They would drink from a communal wine bowl, and once everybody was nice and hammered a philosophical discussion would commence.
What a great excuse for drinking. Nowadays we study philosophy in the day and go drinking at night. Little do we know that they actually complement each other!
I wish I had thought of this as an excuse when I was in college. If my mother ever called me and asked if I was drinking, I could just tell her, “I’m working on philosophy!”
Okay, so Socrates is at these symposiums with all his friends. Where is Xanthippe? I assume she is home alone wondering when her drunk husband would stumble through the door. That’s one option.
I always liked to imagine that when Socrates was out, Xanthippe invited all the other philosophers’ wives over and they drank retsina and swapped gossip. That might not be historically accurate, but it makes me smile.
Socrates married his wife because she had some spirit about her, not necessarily because he loved her. However, Socrates does admit to loving another person: a man, if you really must know.
Alcibiades, the young and handsome military commander was Socrates’ true love, other than philosophy of course. It was not uncommon, or by any means uncouth, for two consenting men to have a romantic and sexual relationship during the days of classical Greece.
Within the pages of Plato’s Gorgias, Socrates tells us how he is the lover of Alcibiades…
“I perceive that you and I have a common feeling. For we are lovers both, and both of us have two loves apiece:—I am the lover of Alcibiades, the son of Cleinias, and of philosophy.” –Plato (Gorgias)
Alcibiades also makes a surprise appearance during the events of Plato’s Symposium. The young man barges in to the party and recounts how he admires Socrates and how he had attempted to seduce him on many occasions.
It is probably important that we point out that there is no evidence within this dialogue to suggest Socrates ever slept with Alcibiades. The younger man had hoped to sleep with Socrates so that the philosopher might impart some wisdom unto him. Socrates replied that he would be getting the short end of the bargain, trading philosophical wisdom for cheap thrills.
So Socrates may not have slept with Alcibiades, perhaps he is not an adulterer. Still, I can’t imagine that Xanthippe would have been very happy that her husband went around telling all of Athens that he loved somebody else. that sort of behavior just doesn’t promote a healthy marriage.
You probably already know how the story ends. Socrates does his thing for long enough, he upsets all the right people, and he is eventually sentenced to death for his crimes; surprisingly, being a shady husband was not one of them.
At the outset of Plato’s Phaedo, Socrates is sitting in his prison awaiting his execution. He has just had his shackles removed and the guards are now beginning to mix the hemlock poison. As Socrates’ friends enter the cell, Xanthippe is sitting beside her husband, holding his youngest child in her arms. She is crying uncontrollably. Xanthippe says to her husband…
“O Socrates, this is the last time that either you will converse with your friends, or they with you.” -Plato (Phaedo)
At this point, I have to admire Xanthippe a bit. After all the lousy things that Socrates put her through, after all the misery and the headaches, he is still her husband and she is still his wife. It is rather touching actually. And it is nice to see that even if Socrates does not care about his mortal life, at least his wife does.
And how does he repay her for her loyalty? Doe Socrates consul her and tell her he loves her? Does he kiss his child and tell her that it will all be okay?
Nope. He sends her home without as much as a goodbye. Socrates instructs one of his friends to take Xanthippe home, rather curtly. She is escorted out, sobbing all the while.
Well, okay. Perhaps Socrates removed her from the dungeon so that she would not have to bear witness to her beloved husband’s execution. Maybe Socrates was trying to spare her the heartache. That would be nice, wouldn’t it?
It would be, if that had been why he removed his wife. The real reason he sends Xanthippe away is because his bros had arrived, and he needed to have one more philosophical discussion before he kicked the bucket. All those womanly emotions get in the way of philosophy, you know how it is.
Poor Xanthippe, she probably wasn’t the most agreeable person. But then again, she did have a rather difficult husband. If Socrates was a real person today, she would have divorced him long ago and taken full custody of the children. Try thinking of that next time you read philosophy.
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