Psicología

Centro MENADEL PSICOLOGÍA Clínica y Tradicional

Psicoterapia Clínica cognitivo-conductual (una revisión vital, herramientas para el cambio y ayuda en la toma de consciencia de los mecanismos de nuestro ego) y Tradicional (una aproximación a la Espiritualidad desde una concepción de la psicología que contempla al ser humano en su visión ternaria Tradicional: cuerpo, alma y Espíritu).

“La psicología tradicional y sagrada da por establecido que la vida es un medio hacia un fin más allá de sí misma, no que haya de ser vivida a toda costa. La psicología tradicional no se basa en la observación; es una ciencia de la experiencia subjetiva. Su verdad no es del tipo susceptible de demostración estadística; es una verdad que solo puede ser verificada por el contemplativo experto. En otras palabras, su verdad solo puede ser verificada por aquellos que adoptan el procedimiento prescrito por sus proponedores, y que se llama una ‘Vía’.” (Ananda K Coomaraswamy)

La Psicoterapia es un proceso de superación que, a través de la observación, análisis, control y transformación del pensamiento y modificación de hábitos de conducta te ayudará a vencer:

Depresión / Melancolía
Neurosis - Estrés
Ansiedad / Angustia
Miedos / Fobias
Adicciones / Dependencias (Drogas, Juego, Sexo...)
Obsesiones Problemas Familiares y de Pareja e Hijos
Trastornos de Personalidad...

La Psicología no trata únicamente patologías. ¿Qué sentido tiene mi vida?: el Autoconocimiento, el desarrollo interior es una necesidad de interés creciente en una sociedad de prisas, consumo compulsivo, incertidumbre, soledad y vacío. Conocerte a Ti mismo como clave para encontrar la verdadera felicidad.

Estudio de las estructuras subyacentes de Personalidad
Técnicas de Relajación
Visualización Creativa
Concentración
Cambio de Hábitos
Desbloqueo Emocional
Exploración de la Consciencia

Desde la Psicología Cognitivo-Conductual hasta la Psicología Tradicional, adaptándonos a la naturaleza, necesidades y condiciones de nuestros pacientes desde 1992.

martes, 18 de agosto de 2026

A Longing of Being

<img src="https://images.unsplash.com/photo-1588021472052-0816cfe65fdf?crop=entropy&cs=tinysrgb&fit=max&fm=jpg&ixid=M3wxMTc3M3wwfDF8c2VhcmNofDV8fERyb3AlMjB5ZWFybmluZ3xlbnwwfHx8fDE3ODY3MjQzMDZ8MA&ixlib=rb-4.1.0&q=80&w=2000"><div> <figure><blockquote><a href="https://open.spotify.com/embed/episode/7zpYSWnqnYrPaXjIopFDY5?si=aW_SwGkuQUCYNWNyo7kCyA&utm_source=oembed"></a></blockquote></figure>I yearn profoundly for a simpler time, however distant it may seem;a time begotten by a foolish dream. I speak of a sweet fragrance lingering in the air and vibrant meadows stretching across the land and birds on high singing in the tongue of Peace. I remember being there before,when I was not yet me. I now wish to see this unseen land just once more. But it is not a childish sentiment that stirs inside my core; in the hollowness of the dark there is something more. There is a voice calling me from the depths of my being,resonating within my every bone, in the darkness, where there is no hope of seeing, saying relentlessly, but with a graceful tone:“No less than one's life is needed if the call of the Distant One is to be heeded.” I don't know You, stilland if I could know You I'd wonder if You'd be real. But I am speaking out of turn, for You are nothing if not Truth and Way;it would remain so even if this world were to burn on this mournful day. Mayhap I am the one standing in the distance, while You were always Here;if that is so I pray that only You I may feel – next to You it is I who was never real. And if I meet You on the morrow, even if I greet you with the deepest sorrow,and in the shadow of my eyes there remains no glee,please be kind as only You can be.No words would be needed if we were to meet face to Face,even if I were to vanish at the end of our embrace. You would meet me as if Me were You, could I then be audacious enough to remember that I was once You?If I could only – and I speak this with a tremble – repose in your Presence for a moment – and this is the great existential gamble – I know I could never not beeven if I were no longer me.I will not presume to name You on this sordid and blessed night, for you are always more and less than everything there is;I only hope that You shall grant me a semblance of Your majestic sight, so that I may for a fleeting second see that which is not to be seenand that which is true and which is not to be covered with a sheen. I am filled with awe and with dread at the thought of Your Name,which I cannot speak, because a word spoken never stays the same. And in You there is no change; You are always both forthcoming and strange,unlike me. But even if I say “You” and even if I say “me”, what is that but a name I do not yet fully see?So I implore You – a beggar undeserving of being Me – that You, in Your Abundance, give me Your Eyes to see. I would then know that there is no You, nor is there me.Only then, as One, could we both – You and Me – truly Be. </div> <a href="https://www.sacredweb.com/poetry/a-longing-of-being/" target="_blank">- Enlace a artículo -</a> Más info en https://ift.tt/dXfq2Bt / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo *No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.

lunes, 17 de agosto de 2026

Wolfgang Smith For Everyone

<div> <figure><blockquote><a href="https://open.spotify.com/embed/episode/3CfRG9KLuVMKYH4ctZcIUL?si=KAb1Vh_PS16UAAIccZOvAQ&utm_source=oembed"></a></blockquote></figure><div><div>Dr. Wolfgang Smith was one of the most profound and respected thinkers of the last century in the fields of physics, mathematics, the philosophy of science, and metaphysics. His views on vertical causation combined a deep understanding of both physics and metaphysics, derived from his own Catholic faith and Thomist scholarship, and from a profound study of other faith traditions, particularly Advaita Vedanta. His key ideas in science were to restore an ontologically hierarchical and non-reductive understanding of cosmology that led him to distinguish between the corporeal and physical domains as aspects of an integrated reality, and to view creation as the actualization of potentiae through grace and intelligent design rather than through the purely reductive epistemically closed explanations of modern science. Readers of Sacred Web, who will be familiar with Wolfgang Smith, will be pleased to learn of the publication of an anthology titled ‘Wolfgang Smith for Everyone’ (Angelico Press, 2026), which features several essays and other materials that have appeared previously in this journal. The book is introduced below through its Table of Contents, a Preface by Bruno Bérard, and a formal Introduction by Dr. Sebastian Morello, occupant of the Wolfgang Smith Chair at St. Mary’s University in London, England. The new publication contains personal tributes which are described by the publisher as “accessible introductions to the major themes of Smith’s work: quantum physics, cosmology, metaphysics, scientism, evolution, Christian wisdom, and the recovery of a meaningful and intelligible universe. Together they provide an ideal gateway into a body of thought that has influenced philosophers, theologians, scientists, artists, and seekers around the world.”</div></div><figure><img src="https://storage.ghost.io/c/26/b5/26b5a426-214e-4897-b490-fa1deaa9b7ae/content/images/2026/08/IMG_1009.jpeg" alt="" width="640"><figcaption>Wolfgang Smith</figcaption></figure>TABLE OF CONTENTSPREFACE 1 Bruno BérardINTRODUCTION: Wolfgang Smith and Initiation 3 Dr Sebastian Morello, Wolfgang Smith Chair, St Mary’s University, Twickenham, LondonTESTIMONIALS & TRIBUTES 8 Marie-José Jolivet, Bruno Bérard, Olumakinde Ogunnaike, John Taylor, Ali Sebetci, Father Luke Bell, Father Richard EscudierPART ONE: PERSONAL DETAILS 21Chapter I: Significant Biographical Details 23 Bruno BérardChapter II: Essential Bibliography 31 Bruno BérardPART TWO: PHYSICS AND METAPHYSICS: MATERIA 37Chapter III: Metaphysics into Physics 39 William M. BriggsChapter IV: Wolfgang Smith’s Philosophy of Physics: A Personal Reflection 52 John TaylorChapter V: The Metaphysics of the Measurement Problem 65Charles UptonChapter VI: The Measure of Things: Quantum Physics and the Rediscovery of Meaning 69 Richard SmithChapter VII: Interpretation of Quantum Mechanics:top-down or bottom-up ontology? 89 Ali SebetciChapter VIII: Newtonian and Aristotelian Physics: Wolfgang Smith’s Path to Reconciliation 113 John TaylorChapter IX: Restoring an Integral Ontology: Wolfgang Smith on the Limitations of Scientism 130 Samuel Bendeck SotillosPART THREE: PHYSICS AND METAPHYSICS: COSMOLOGY 141Chapter X: The Restored Foundations 143 Hugh OwenChapter XI: Pondering Wolfgang Smith’s Platonist Cosmology 146 John TaylorPART FOUR: SCIENCE, METAPHYSICS AND RELIGION 161Chapter XII: Response to Wolfgang Smith 163 Seyyed Hossein NasrChapter XIII: Wolfgang Smith, Traditionalist Catholic 173Samuel Bendeck SotillosChapter XIV: Against Teilhard de Chardin’s Theology-Fiction 182 Denis SureauChapter XV: Putting an End to Evolutionism 185 Marie-José JolivetAS A CONCLUSION: The End of Quantum Reality: A Conversation with Wolfgang Smith 197 Samuel Bendeck Sotillos“Wittgenstein and the Tao” 216 M. Ali Lakhani<h3>CONTRIBUTORS</h3>SAMUEL BENDECK SOTILLOS, writer and psychotherapist, holds a doctorate in psychology from California Southern University.LUKE BELL, priest and Benedictine monk at Quarr Abbey. Author of The Meaning of Blue: Recovering a Contemplative Spirit, The Mystery of Identity, and Truth in Person.BRUNO BÉRARD, author of books on metaphysics and editor, doctorate from EPHE-Sorbonne.WILLIAM M. BRIGGS, writer, philosopher, and scientist, PhD from Cornell University.FR. RICHARD ESCUDIER, director at the Paris Seminary, episcopal vicar for communities of foreign origin in the Diocese of Paris.MARIE-JOSÉ JOLIVET, translator of Wolfgang Smith into French.M. ALI LAKHANI, KC, founding editor of Sacred Web, is a lawyer and author. Raised in England, he lives in Canada, and writes on traditional metaphysics, modernity and literature.SEBASTIAN MORELLO is a philosopher in the Western intellectual and spiritual tradition, specializing in classical realism, mysticism and esotericism, political traditionalism, philosophy of science, and ecological ethics. He is the author of numerous books, including The World as God’s Icon, Conservatism and Grace, and Mysticism, Magic, & Monasteries. He holds the Wolfgang Smith Chair in Philosophy at St Mary’s University, London.SEYYED HOSSEIN NASR, Iranian philosopher, professor of Islamic studies at George Washington University.OLUMAKINDE OGUNNAIKE, Presidential Postdoctoral Fellow in Theoretical Physics at the University of California, Berkeley, holds a bachelor’s degree in physics and mathematics from Harvard University, a master’s degree in philosophy of physics from the University of Oxford, and a PhD in theoretical physics from the Massachusetts Institute of Technology (MIT).HUGH OWEN attended Princeton University, New York University, and Bank Street College of Education in New York, where he earned a master’s degree in education, supervision, and administration. After twenty-five years of teaching, he founded the Kolbe Center for the Study of Creation and is a member of the John Paul II Academy for Human Life and Family.ALI SEBETCI is a Turkish computational physicist and professor at OSTİM Technical University, whose intellectual work lies at the intersection of the philosophy of nature, metaphysics, and the limits of scientific explanation. He has translated Wolfgang Smith’s books The Quantum Enigma and Ancient Wisdom and Modern Misconceptions into Turkish and writes on the critique of scientism and the rediscovery of traditional metaphysical principles in scientific discourse.RICHARD SMITH, mathematician and systems scientist, earned his PhD under the supervision of George Klir on the topic of uncertainty and information after completing his bachelor’s degree at the University of California, Berkeley. A close collaborator of Wolfgang Smith during the latter years of his life, he directed the Philos-Sophia Initiative Foundation and contributed to the publication of Smith’s films and books. He currently serves as executive chairman of the Foundation for the Study of Cycles.DENIS SUREAU, publisher and author of theological essays.JOHN TAYLOR holds a master’s degree in philosophy of science from the London School of Economics and Political Science (LSE) and a bachelor’s degree in philosophy from University College London (UCL). Knowing Wolfgang Smith, he wrote an article with him, published in his latest book: Physics: A Science in Quest of an Ontology.CHARLES UPTON, poet and esotericist.<figure><img src="https://storage.ghost.io/c/26/b5/26b5a426-214e-4897-b490-fa1deaa9b7ae/content/images/2026/08/IMG_1654-1.jpeg" alt="" width="350"><figcaption>Bruno Bérard</figcaption></figure><h3>PREFACE </h3>This book was intended as a tribute to Wolfgang Smith on his 95th birthday; published posthumously, it remains a tribute, coupled with an introduction to his work, particularly to physics stripped of all scientism.Wolfgang was a friend since 2008, and Marie-José Jolivet is the translator of his more recent works. That being said, the following texts are the work of each contributor in their own name.The fact that Wolfgang Smith was a mathematician, physicist, and metaphysician is rare enough to be worth mentioning at the outset. There have certainly been others—Plato, Aristotle, Descartes, Leibniz—but in this age of scientific overspecialization, a cross-disciplinary approach is most welcome and valuable.While one of the characteristics of Wolfgang’s writings is that they are clear and precise—“to the point,” as we would say in English—it might seem surprising to consider this presentation. However, as we shall see, it was not useless to provide an overview of the many subjects covered: quantum physics, perception, cosmology, evolutionism, Teilhardism...We will then discover a coherent thought process, a Weltanschauung—a worldview—capable not only of offering a way out for physics, which is trapped in an impasse, but above all of providing an understanding of the world and of man, under the gaze of an irrefutable transcendence.Of course, the aim here is not to develop a thesis on the life and work of Wolfgang Smith; however, the following elements should provide an overview and facilitate understanding—without failing to refer to the master’s books.Bruno Bérard<figure><img src="https://storage.ghost.io/c/26/b5/26b5a426-214e-4897-b490-fa1deaa9b7ae/content/images/2026/08/IMG_1655-1.jpeg" alt="" width="350"><figcaption>Sebastian Morello</figcaption></figure><h3>INTRODUCTION</h3>Wolfgang Smith and InitiationWhen exactly I’m not sure, but at some moment in my own intellectual development I discovered a group of thinkers who revealed to me the deep initiatory dimension of philosophical enquiry. This dimension, of course, was central to philosophy’s origins, but was lost concurrently with—and not unrelatedly to—the discipline’s secularization.The thinkers I have in mind are Stratford Caldecott, Jean Borella, Wolfgang Smith, and some others. These men were connected in at least two ways: they had all been profoundly influenced by the French thinker and critic of modernity René Guénon and other twentieth-century “Traditionalists” or “Perennialists”; and they had each brought new life into Catholic discourse by integrating that prior learning into their Christian thought in marvellously creative ways. Moreover, they had all had their writings published by Sophia Perennis and Angelico Press.Smith, on whom the present volume focuses, especially captured my attention due to the sheer wholeness of his project. For there are philosophers who devote their lives to one question, constantly developing and tweaking their answer to it. There are also philosophers who devote their lives to many questions and never seem to offer satisfactory answers to any of them. But Smith stands among a tiny number of thinkers throughout the history of mankind who answered many questions and did so comprehensively. And Smith not only did so with remarkable depth, but he presented to his readership how his manifold insights fitted together as a unified and coherent account of reality—that, of course, is what we really mean, or ought to mean, by wisdom.Smith’s was not, though, a “system.” A philosophical “system” implies conceptual ownership—or worse, conquest—of the reality of which that system purports to give an account. Smith, on the other hand, remained a humble beggar at the feet of Lady Sophia his entire life. Hence, his works do not offer us a schematic structure by which we might reduce the world to an assemblage of abstractions. Quite the reverse; his thought breaks us free from the chamber of unanchored abstractions and by stages initiates us back into the corporeal world of our experience, indicating all the implications of such an initiation along the way.[[1]]Were I (perhaps foolishly) to attempt a summary of Smith’s key contribution to our civilization’s intellectual culture, I would say that contribution was threefold: 1) a new, richer dialogue between, and reconciliation of, modern science and classical philosophy (occasioning the overcoming of reductionist materialism); 2) a creative dialogue between the Catholic intellectual tradition and the great spiritual and philosophical traditions of the world; and 3) a retrieval of gnosis as integral to the Christian Weltanschauung.By presenting the major themes of his corpus in this way, one can see that “wholeness” is exactly what characterized Smith’s scholarship: wholeness in cosmology; wholeness in human wisdom, encompassing all truth wherever it is found; and wholeness with regard to the union of man with his Creator.As is well known among his readership, in developing his case Smith challenged the largely unscrutinized and thus prejudicial option in favor of a lingering Cartesian bifurcationism, which he identified as the false epistemology enabling many physicists to posit the quantum realm and the corporeal realm as coextensive within the same horizontal plane of reality. He challenged this paradigm by retrieving the ancient notion of a tripartite structure to all being, a structure found in all traditional religions and wisdom traditions, albeit presented diversely.What implicitly—and sometimes explicitly—ran through all his writings was the notion that investigation into the nature of any given level of reality entailed a moral response on the part of the enquirer. And in this regard, I insist that his writings are in strict continuity with the ancient philosophical tradition in being essentially initiatory.The physical world—the world explored by the physicist—reveals through mathematical and experimental investigation a realm of indeterminacy, in which materia prima is being called forth—or actualized—by the reception of quality. In turn, the physical world reveals the power of the Creator in the created order, as He brings into being the corporeal world of our experience, which in its actualization reveals to us something of the inner life of its Author. The world is, then, truly theophany.[[2]] And effecting the actualization of this corporeal world of our experience is the spiritual world, or aeviternal world, which is vertically contiguous with—and thus causally related to—the corporeal world. Hence, intellectual and spiritual enquiry at each level leads to some intimation of God and His self-revelation in the cosmos, pointing us in different ways to the pursuit of divine wisdom, or, to adopt Smith’s preferred term, gnosis.But how does gnosis differ from, say, catechesis? Smith makes a remark (almost in passing) in a little-known essay entitled “Science and Myth: The Hidden Connection”:It is not the function of doctrine to take us out of the founding myth: to “explain it away.” On the contrary, its function is to bring us into the myth; for indeed, the pearl of truth resides in myth as in a sanctuary. Authentic doctrine can take us to the threshold of that sanctuary; but like Moses before the Promised Land, it cannot enter there.[[3]]This is probably the pithiest presentation I have ever encountered of the distinction—of especial importance to Clement of Alexandria—between the pistic Christian and the gnostic Christian. Here, “gnostic” is not meant in the pejorative sense of Manichaeism and its antecedents and successors in the Western world. Indeed, against such phony “gnosis” Smith railed.[[4]] Rather it is a gnosis at which Smith himself arrived firstly by the rejection of two types of dualism.The first dualism was that of the above-mentioned Cartesian bifurcationism that long ensorcelled the Western mind and continues to undermine credence in the world of our experience, reducing “reality” to quantity and measurement. The second dualism was older, namely that of “double-truth” that posits supposed truths of rational and scientific enquiry to be unrelated to—and likely in conflict with—the truths of religious belief and spiritual experience.Smith’s response to such dualisms was that of placing scientific findings within a framework of classical participation metaphysics, combining the ontology of the Platonic and Neoplatonic traditions with the corporeal realism of the Thomistic tradition. The result has entailed a renewed and serious dialogue between contemporary science and classical philosophy, a retrieval of our world after a centuries-long dominance of epistemological skepticism, and a recovery of the theophanic cosmos as a ladder of being by which to ascend to spiritual transformation through union with God.Consequently, Smith’s achievement also entails the recapture of personal meaning and purpose, for no one can hope for a meaningful and purposive life in a meaningless and purposeless universe. Hence, inadvertently, Smith has rejuvenated the discipline of philosophy as a pathway of initiation, which is what it always should have been. What I refer to in this last point, I have witnessed unfolding before my eyes as I have introduced my students to Smith’s teachings since being appointed to the Wolfgang Smith Chair in Philosophy at St Mary’s University, London. I am immensely proud to hold a chair named in his honor. It is clear to me that his mission has only just begun.Dr Sebastian MorelloWolfgang Smith Chair, St Mary’s University, Twickenham, LondonSeptember 29, 2025, Michaelmas[[1]]: See Wolfgang Smith, The Vertical Ascent: From Particles to the Tripartite Cosmos and Beyond (Philos-Sophia Initiative Foundation, 2020), 59–70.2[[2]]: The Vertical Ascent, 140.3[[3]]: https://ift.tt/YCFv4z0[[4]]: The Vertical Ascent, 137–54 </div> <a href="https://www.sacredweb.com/all/wolfgang-smith-for-everyone/" target="_blank">- Enlace a artículo -</a> Más info en https://ift.tt/dXfq2Bt / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo *No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.

Is Eating Meat Moral?

Dear Classical Wisdom Reader,I didn’t eat any meat until I was 18. My parents weren’t part of a cult or hippies or anything like that... nor did I have some especially virtuous moral position, like a teenager with a cause. And while we had plenty of pets growing up, it was mostly because I was just picky. I thought meat was too chewy, and over time the label of vegetarian became so entwined with my identity that it was hard to shake.You have to remember, of course, this was before vegetarianism became the thing it is today. I didn’t know a single other veggo. At McDonald’s I could eat the buns and fries. That was it. Most restaurants had -maybe- one meat-free option, if they had any at all.I was outright laughed at when I lived in foreign countries (which, to be fair, was pretty understandable in Kazakhstan... being a nomadic culture and all).I was only able to explore my culinary options once I went to college and just... didn’t tell anyone. Nonetheless, by eschewing meat, along with beans and a number of other healthy foods, I ended up much shorter than everyone else in my family (including my Depression-era grandmothers), and I’m scrawny to a fault. Now, of course, I live in the land of meat consumption and enjoy ojo de bifes with quite some regularity… So I won’t lie: my relationship with meat is a little... complicated.Perhaps because of that, it’s hard for me to be entirely unbiased in this debate…one that has grown considerably over the last few decades: the morality of eating meat.I thought about this when speaking with , who has been very <a href="https://modernstoicism.com/should-a-modern-stoic-be-vegetarian-by-massimo-pigliucci/">vocal about his thoughts </a>on whether or not we should consume those who fly, trot or slither. He argued that we think ourselves so moral today, but perhaps in a hundred years our descendants will look back on us as horribly bestial for eating animals.The interesting thing, of course and as always in these humble pages, is that this isn’t a new debate. Far from it. The ancients, the world over, wrestled with the morality of eating animals and arrived at very different conclusions.It will come as no surprise to anyone with even a passing familiarity with the Indian subcontinent that some of the earliest sustained philosophical arguments for vegetarianism emerged in the East. Beginning around the 8th and 6th centuries BCE, Parshvanatha and Mahavira, the 23rd and 24th tirthankaras of Jainism, revived and championed ahimsa, the ancient Indian principle of nonviolence toward all living beings.Jainism, with its uncompromising commitment to nonviolence, is not the only tradition to advocate vegetarianism. The ancient Indian work Tirukkural, generally dated to the early centuries CE, explicitly and unambiguously praises abstaining from meat and condemns killing as virtues for ordinary people…not merely monks or ascetics.Moving westward to the Hellenes, we find the Orphics, a popular and mysterious religious movement that spread through Greece around the sixth century BCE. Many sought to live an ascetic life, free from spiritual contamination, and abstained from eating animals as part of their religious practice.They shared much in common with another famous philosophical movement of the time, including, according to some ancient sources, an aversion to those icky broad beans.At this point, there are no doubt many of you thinking of the most famous ancient vegetarian of them all: Pythagoras!<div><figure><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a><source type="image/webp"><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"><img src="https://substackcdn.com/image/fetch/%24s_!FaNT!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg" width="960" height="878" alt=""></a></source><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a><div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a></div><a href="https://substackcdn.com/image/fetch/%24s_!FaNT!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5f4cfaa6-b502-45a7-9e8a-381db451016d_960x878.jpeg"></a><figcaption>As related by Ovid…</figcaption></figure></div>In fact, before the word vegetarian was coined, vegetarians in English were often referred to simply as Pythagoreans.Unfortunately for anyone hoping for a clear answer, the ancient sources don’t entirely agree. Some record Pythagoras as participating in animal sacrifice, while others insist he abstained from killing altogether. Eudoxus of Cnidus (c. 400–350 BCE), quoted by Porphyry, wrote:<blockquote>“Pythagoras was distinguished by such purity and so avoided killing and killers that he not only abstained from animal foods, but even kept his distance from cooks and hunters.”</blockquote>It is this image of Pythagoras that ultimately won out. Thanks in large part to Ovid’s vivid portrayal, he has come down to us as antiquity’s great champion of vegetarianism, a reputation reinforced by generations of later Pythagoreans who continued to live by the same ideals.Of course the main reason Pythagoras championed abstinence from animal consumption was their belief in the transmigration of the soul. He was lampooned for his ideas regarding reincarnation, described as recognizing his friend in a dog’s bark. So yes... you probably wouldn't want to eat an animal if there was even a chance it was your late uncle.Vegetarianism also appears in the ancient world beyond Greece. Around the first century BCE and CE, the Moesi, a people living in the northern Thracian region (roughly modern-day Serbia and Bulgaria), were described by ancient writers as subsisting on honey, milk, and cheese, while abstaining from meat.<div><hr></div>Support the Classics and bring the wisdom of the ancients into your inbox! From History and Philosophy to Mythology and Literature… we have you covered on all things Classics. Subscribe today to unlock our Member’s Only articles and resources: <a href="https://classicalwisdom.substack.com/subscribe?">Subscribe now</a><div><hr></div>Not everyone agreed, of course. For instance, Aristotle considered that animals existed, at least in part, for the sake of us humans. He argued that while they possessed perception and sensation, they didn’t have reason, a capacity unique to mankind. Likewise, the Stoics came to a similar conclusion, albeit for different reasons. Only rational beings can participate in concepts like justice or moral community, and therefore humans owe a duty to each other… but not to animals. Interestingly, beneath this question of diet lay a much larger one… which is: what, exactly, separates human beings from the rest of the animal kingdom?So, with our very brief (and by no means exhaustive) tour of ancient vegetarianism concluded, let’s return to the debate at hand... should we -or should we not- eat meat?While this is, at its heart, an ethical question about the value of an animal’s life, it has also become fertile ground for today’s culture wars, especially when it comes to sustainability, climate change, food production, and population growth. Those concerns, at least in their modern form, would have been largely foreign to the ancients.So where does this leave us, dear reader? Should we eat meat? Is it moral?And does that answer change in light of what we now know about nutrition, animal cognition, and the technologies we now possess?Join us in the comments and take part in a conversation that has been unfolding for millennia.All the best,Kind Regards, Anya LeonardFounder and Director Classical Wisdom <a href="https://classicalwisdom.substack.com/p/is-eating-meat-moral-a0d" target="_blank">- Enlace a artículo -</a> Más info en https://ift.tt/dXfq2Bt / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo *No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.

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Movie Classics | The Orchestral Pieces Everyone Recognizes

domingo, 16 de agosto de 2026

Weekly Wisdom Quiz

Dear Classical Wisdom Reader,I have to say it.Going over this week’s posts, I feel a bit like I’m in an episode of Buffy the Vampire Slayer or something!Lots of talk of mystical rituals, amulets, higher beings, and all kinds of mysteries…So if you want a dive deep into the “enchanted world” world of ancient gods, spirits, and religious practices, check out <a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world">this week’s episode of </a><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world">Podcasts with Professors</a>, featuring Anya discussing spiritual beliefs in the ancient world with Michael Satlow.It’s a fascinating exploration of how ancient society integrated their day-to-day lives with a vivid, fully-realized conception of the supernatural… and what we can learn from them today. Not a Member? Sign up today to get the FULL Classical Wisdom experience, including exclusive podcasts, in-depth articles, e-books, magazines and more!<a href="https://classicalwisdom.substack.com/subscribe">Become A Member</a>So, now is the time to see if you can tell the truth from the phantoms in this week’s Weekly Wisdom Quiz.As always, all questions are based on article and resources published this week at Classical Wisdom. A full roundup of them all is available just after the quiz, alongside the answers.And if you’re looking for another challenge, this week we also had a special guest post from Etymon, offering a fun Classically-themed brain teaser, also available in the roundup.Now, are you ready?<div><hr></div>1. How does Michael Satlow describe the supernatural beings of Late Antiquity?a) As forces encountered only by priests b) As existing within a kind of hierarchy c) As metaphors invented by philosophers d) As essentially identical beings with equal power2. Modern-day Etruria corresponds primarily with which three Italian regions?a) Sicily, Calabria and Campania b) Lombardy, Veneto and Piedmont c) Apulia, Basilicata and Molise d) Tuscany, Umbria and Lazio3. What was probably the most popular function of ancient amulets?a) Keeping evil demons or bad spirits away b) Guaranteeing victory in battle c) Predicting political events d) Producing wealth4. According to the story related by Herodotus, which brothers led the forefathers of the Etruscans out of Lydia?a) Romulus and Remus b) Castor and Pollux c) Tyrrhenus and Tarchon d) Agamemnon and Menelaus<a href="https://classicalwisdom.substack.com/p/weekly-wisdom-quiz-b26?utm_source=substack&utm_medium=email&utm_content=share&action=share">Share</a>5. How are we best to interpret what is traditionally labelled “spells” in the ancient world?a) As meaningless superstitions b) As prayers or powerful requests c) As scientific experiments d) As theatrical performances6. Who declared that “Etruria is the originator and mother of all superstition”?a) Massimo Pallottino b) Herodotus c) Virgil d) Arnobius the Elder7. Which Egyptian pharaoh defeated the Sea Peoples at the Battle of the Delta?a) Akhenaten b) Ramesses III c) Thutmose III d) Tutankhamun8. What is one of the problems associated with use of the term “pagan”?a) Because of its derogatory associations b) It referred exclusively to Roman soldiers c) It described only Greek religion d) It did not exist before the Middle Ages<div><hr></div><div><div><div>Unlock the Wisdom! Become a Member to listen to <a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world">this week’s exclusive podcast on the mystical “Enchanted World”</a> of ancient ritual & religion.</div><div><div></div><div></div></div></div></div><div><hr></div><div><figure><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a><div><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a><source type="image/webp"><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"><img src="https://substackcdn.com/image/fetch/%24s_!ojAU!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fdd8c9012-8453-4f27-a545-31ba00d23bcf_1252x245.png" width="1252" height="245" alt=""></a></source><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a><div><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a></div><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a></div><a href="https://classicalwisdom.substack.com/p/one-word-six-clues-can-you-guess"></a></figure></div><div><figure><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a><div><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a><source type="image/webp"><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"><img src="https://substackcdn.com/image/fetch/%24s_!YYmK!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F6c463b94-c663-4c51-863a-beba93d4c850_1252x244.png" width="1252" height="244" alt=""></a></source><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a><div><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a></div><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a></div><a href="https://classicalwisdom.substack.com/p/can-we-return-to-an-enchanted-world"></a></figure></div><div><figure><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a><div><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a><source type="image/webp"><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"><img src="https://substackcdn.com/image/fetch/%24s_!FdLg!,w_1456,c_limit,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F7753aa4d-5690-47b4-9446-9b8752ae4c6c_1252x248.png" width="1252" height="248" alt=""></a></source><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a><div><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a></div><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a></div><a href="https://classicalwisdom.substack.com/p/did-odysseus-found-rome"></a></figure></div><h3>Answers</h3><ol><li>B) As existing within a kind of hierarchy (Can We Return to an Enchanted World?)</li><li>D) Tuscany, Umbria and Lazio (Did Odysseus Found Rome?)</li><li>A) Keeping evil demons or bad spirits away (Can We Return to an Enchanted World?)</li><li>C) Tyrrhenus and Tarchon (Did Odysseus Found Rome?)</li><li>B) As prayers or powerful requests (Can We Return to an Enchanted World?)</li><li>D) Arnobius the Elder (Did Odysseus Found Rome?)</li><li>B) Ramesses III (Did Odysseus Found Rome?)</li><li>A) Because of its derogatory associations (Can We Return to an Enchanted World?)</li></ol><h3>🏺The Wisdom Scale: Etruscans & Enchantment Edition✨</h3>🌫️ 0 - 2 Correct: Lost in the MistThe Etruscans remain mysterious, the spirits invisible, and the amulets aren’t helping. Fortunately, every journey into the ancient world has to begin somewhere.✨ 3 - 4 Correct: Enchantment InitiateThe invisible world is coming into focus. Gods, spirits, prayers and rituals are starting to look less like isolated “superstitions” and more like part of everyday ancient life.🕯️ 5 - 6 Correct: Walker of the Enchanted WorldThe boundaries between the spiritual and everyday worlds have all but disappeared. You understand why Late Antiquity could truly be described as an “enchanted world.”🦉 7 - 8 Correct: Master of MysteriesFrom the Sea Peoples to supernatural hierarchies, very little escapes you. You’ve navigated antiquity’s more mysterious landscapes with formidable skill.So, how did it go? Did you get lost in the labyrinths or emerge victorious? Let us know in the comments below!Until next week…All the best,Sean KellyManaging EditorClassical Wisdom <a href="https://classicalwisdom.substack.com/p/weekly-wisdom-quiz-b26" target="_blank">- Enlace a artículo -</a> Más info en https://ift.tt/6Veo8lt / Tfno. & WA 607725547 Centro MENADEL (Frasco Martín) Psicología Clínica y Tradicional en Mijas. #Menadel #Psicología #Clínica #Tradicional #MijasPueblo *No suscribimos necesariamente las opiniones o artículos aquí compartidos. No todo es lo que parece.

The forgotten muslim philosopher?