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[pt] A IMAGEM DE DEUS EM SF 3,14-17 NA MENSAGEM DE JUÍZO DO LIVRO DE SOFONIAS / [en] THE IMAGE OF GOD IN ZEPH 3,14-17 IN THE JUDGMENT MESSAGE IN THE BOOK OF ZEPHANIAH30 June 2008 (has links)
[pt] A imagem de Deus em Sf 3,14-17 é uma imagem de alegria pela
salvação do povo redimido. O regozijo de Deus vem
manifestado logo após a sua ameaça da destruição total da
criação. A presente dissertação visa verificar
detalhadamente se a exortação à alegria dirigida ao povo
pelo profeta, como também a exultação de alegria da parte de
Deus têm coerência com o restante do livro de Sofonias. Este
estudo fundamenta-se na pesquisa dos trabalhos realizados
por diversos estudiosos nos últimos 30 anos. Adquire maior
relevância, uma vez que o livro de Sofonias carrega uma
densa mensagem da justiça e do amor generoso de Deus. O
desenvolvimento da presente pesquisa se dá pela aplicação
de uma abordagem diacrônica (capítulo 2) e sincrônica
(capítulo 4), a fim de proporcionar uma base crítica
aceitável sobre a perícope em estudo. Inicia-se com
a tradução do texto, seguida pela delimitação, a datação e
sua organização. Segue-se com a análise exegética em seus
aspectos formais, redacionais e teológicos.
Passa-se à verificação das correspondências terminológicas,
temáticas e teológicas entre o texto e o restante do livro.
Este estudo chega à conclusão de que a perícope
Sf 3,14-17 revela pontos de contato com os capítulos
precedentes do livro. Mostra também a passagem de um
processo de julgamento (cf. Sf 1,2-3,8) para um
processo de salvação daqueles que se convertessem. Com isso,
fica justificada a exteriorização da alegria de Deus. / [en] The image of God in Sf 3,14-17 is an image of joy for the
salvation of the redeemed people. God`s delight comes
manifested after a threat of total destruction of the
creation. The present dissertation aims at verifying in full
detail if the joy exhortation driven to the people by the
prophet as well as the manifestation of God s joy have
coherence with the remaining Zephaniah`s book.
This study is based on our research on works of several
scholars in the last 30 years. It has great relevance once
it brings God s dense message of justice and
generous love. The development of the present research is
based on the application of a diachronous approach (chapter
2) and a synchronous one (chapter 4) in order to provide an
acceptable critical basis on the pericope in study. It
begins with the translation of the text, followed by the
delimitation, dating and its organization. Then an exegetic
analysis on formal, redactional and theological
aspects is done. It continues with the verification of the
terminological, thematic and theological correspondences
among the text and the remaining of the book.
This study reaches the conclusion that the pericope Sf
3,14-17 reveals contact points with the precedent chapters
of the Zephaniah`s book. It also shows the passage from a
judgmental process (cf. Sf 1,2-3,8) to a salvation process
of those converts. Therefore, the exteriorization of the joy
of God is justified.
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Psykologiska teorier och Lukasevangeliets kvinnor : En studie om vilka insikter en psykologisk teori kan ge om Lukasevangeliets kvinnor / Psychological theories and the women of the Gospel of Luke : A study of what insights a psychological theory can provide about the women of the Gospel of LukeJohnsson, Annie January 2023 (has links)
This thesis is a study that has its beginning in Jan Grimells book När identiteter förändras. Grimell uses a method that is called “psychological exegesis”, to find out something about the human identities in biblical stories. This thesis tries this method on female characters in the Gospel of Luke to find out if the method can show us something new about these characters.In addition to the method, this thesis also uses the theory “Dialogical Self Theory”, which is the same theory as Grimell uses. The theory is focused on how a person’s identity operates, and suggest that a person is a collection of “I-positions” that create a me-community, which is the self or the persons identity. An “I-position” is something that a person is, or something that an externally factor makes a person; for example: me as someone who is stressed, me as a mom, or me as a car owner. A person can be all of these things and it is the dialog between the positions that create the identity.The thesis focuses on the Gospel of Luke and especially on two narratives about women; the haemorrhaging woman in Luke 8:40-48 and the woman who anoints Jesus in Luke 7: 36-50. It is on these to characters that the psychological exegesis is made, and the I-positions are analysed and discussed from the theory Dialogical Self Theory. In addition to the Dialogical Self Theory, these women and their I-positions are discussed from a gender, masculinity and intersectionality perspective to find out the women’s contexts and how they affect their I-positions.The aim in this thesis is to see if this way of doing exegesis may help us find new things abouts these characters in the Gospel of Luke, and the discussion concludes that the method and the theory requires a lot from the reader or the interpreter. It also requires making a lot of assumptions, and it is hard to know if they are correct or not. But it also concludes with the help from theories about the world around the text and its context, you may come closer to the characters and the meaning of their stories.
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Var profeten Muhammed analfabet? : En analys av den koraniska termen ummi.Khalaf, Muhammed January 2023 (has links)
The aim of this essay is to examine the interpretation of the qur’anic word ummi by analysing how the term was interpreted by medieval muslim scholars in juxtaposition to the interpretation of the contemporary shiite muslim scholar Husayn Tabataba’i. The essay utilises a method of close-reading based on the given definition of the method by Grenholm and focuses on the medieval interpretation of the word ummi as researched in Sebastian Günthers academic article Muḥammad, the Illiterate Prophet as well as the given interpretation of Tabataba’i in Tafsir al-Mizan. The prophet Muhammed is described in the Qur’an as al-nabi al-ummi, an epithet often understood as ”the illiterate prophet”. By analysing the various exegetical interpretations of term ummi, the thesis hopes to reach a conclusion regarding the literacy or illiteracy of the islamic prophet in addition to elucidate what the meaning of ummi might be on a general level. The essay departs from the theoretical understanding of prophethood and the Qur’an as describe in shiite tradition, thus regarding the doctrinal affinity of Tabataba’i in examining his interpretation. The essay concludes that the perception of the prophet Muhammed being illiterate is a rather contemporary notion not shared by medieval muslim exegetical scholars. Husayn Tabataba’is exegesis in Tafsir al-Mizan suggest a different interpretation of the word ummi providing clarification and coherent explanation in his reading of the term.
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[pt] O FARISEU E O COLETOR DE IMPOSTOS DIANTE DA ORAÇÃO: ESTUDO EXEGÉTICO DE LC 18,9-14 A PARTIR DA ANÁLISE PRAGMÁTICO-LINGUÍSTICA / [en] THE PHARISEE AND THE TAX COLLECTOR BEFORE PRAYER: EXEGETICAL STUDY OF LC 18,9-14 BASED ON PRAGMATIC-LINGUISTIC ANALYSISVICTOR DA SILVA ALMEIDA FILHO 07 March 2024 (has links)
[pt] A pesquisa é realizada sobre o texto de Lc 18,9-14 com uma aproximação da
análise pragmático-linguística. O estudo parte do exame do termo
justificado (Lc 18,14). A justificação, conforme propõe o autor
sagrado, é uma consequência que Deus atribui ao homem a partir de fora. É
acontecimento salvífico, o qual ocorre sem a participação desse sujeito. Para
demonstrar isso, o presente estudo faz um recorte entre as personagens
componentes do relato lucano: um coletor de impostos e um fariseu, ambos situados
num templo a rezar. O fariseu, figura representativa do judeu observante das
prescrições religiosas e por sua interpretação formalista da lei. A figura do coletor
de impostos é frequentemente associada à categoria social dos pecadores. Merece
destaque a utilização do termo dar graças (Lc 18,11) pelo hagiógrafo
lucano, verbalizado pelo fariseu por razões discutíveis: Porque não sou como os
outros homens: gananciosos, injustos, adúlteros; e nem como este coletor de
impostos (Lc 18,11d-e). Já o coletor de impostos ao se reconhecer pecador e sem
apresentar qualidades que pudessem comprar sua justificação, confia apenas na
graciosa misericórdia de Deus. Tendo como auxílio a análise pragmático-linguística, a justificação acontece de um modo imerecido, incondicionado,
desmedido, incomensurável da parte de Deus que conhece a precariedade e falência
humanas. A apreciação valoriza o estudo diacrônico, fazendo uma interface com os
estudos sincrônicos e análises intertextuais. Ao empregar o verbo
justificado, o autor o faz de modo consciente e coerente para com
os que se encontram em situação de fragilidade, o que demonstra um estilo narrativo
próprio. / [en] The research is carried out on the text of Lc 18,9-14 with an approach to pragmatic-linguistic analysis. The study begins by examining the term justified (Luke 18,14). Justification, as proposed by the sacred author, is a consequence that God attributes to man from outside. It is a salvific event, which occurs without the participation of this subject. To demonstrate this, the present study takes a look at the characters that make up the Lucan story: a tax collector and a Pharisee, both situated in a temple praying. The Pharisee, representative figure of the Jew observing religious prescriptions and for his formalistic interpretation of the law. The figure of the tax collector is often associated with the social category of sinners. The use of the term giving thanks (Luke 18,11) by the Lucan hagiographer, verbalized by the Pharisee for debatable reasons, is worth highlighting: For I am not like other men: greedy, unjust, adulterers; nor like this tax collector (Luke 18,11d-e). The tax collector, on the other hand, recognizing himself as a sinner and without presenting qualities that could buy his justification, trusts only in the gracious mercy of God. Using pragmatic-linguistic analysis as an aid, justification occurs in an undeserved, unconditioned, disproportionate, immeasurable way on the part of God who knows human precariousness and failure. Appreciation values diachronic study, making an interface with synchronic studies and intertextual analyses. When using the verb justified, the author does so in a conscious and coherent way towards those who find themselves in a fragile situation, which demonstrates his own narrative style.
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Pharisäer in der Darstellung des Lukasevangeliums : eine Charakterisierung unter Anwendung der Methoden der narrativen ExegeseBeyer, Hartmut 30 September 2005 (has links)
ABSTRACT
(deutsch)
Das Lukasevangelium ist ein literarisches Werk in Form einer Erzählung. Die Pharisäer spielen
darin eine zentrale Rolle als wichtigste Gruppe der Gegenspieler Jesu. Die Methode der narrativen
Exegese ist daher geeignet, die Darstellung der Pharisäer zu analysieren und eine literarische
Charakterisierung vorzunehmen. Eine Untersuchung aller Texte des Lukasevangeliums, in denen
Pharisäer erwähnt werden, ergibt ein komplexes und facettenreiches Pharisäerporträt. Die Pharisäer
werden primär negativ dargestellt, als religiöse Führer, die die göttliche Sendung Jesu, seine
Vollmacht und seinen Auftrag, nicht erkennen und ablehnen. Die Pharisäer haben eine
Kontrastfunktion innerhalb der Gesamterzählung des Lukasevangeliums. Sie dienen als
Negativfolie, auf der die Bedeutung der Hauptfigur Jesus umso heller aufleuchtet.
Ein Merkmal des Lukasevangeliums ist jedoch, dass dieses primär negative Bild durch die
erzählerische Darstellung mehrfach abgeschwächt wird. Der Erzähler zeichnet kein einseitiges
Pharisäerbild (flat character), sondern differenziert deutlich (mehr als die anderen Synoptiker). Er
verzichtet bei der Präsentation ihres Verhaltens und ihrer Worte weitgehend auf explizit feindliche
Aspekte. Er deutet eine relative Nähe zwischen Jesus und den Pharisäern an. Eine abschließende
negative Wertung oder Verurteilung der Pharisäer unterbleibt. Auffällig ist die komplette
Auslassung der Rolle der Pharisäer beim Prozess gegen Jesus. Die Reaktion Jesu auf die Pharisäer
ist geprägt von Milde und Hoffnung, trotz vereinzelter scharfer Auseinandersetzungen. Jesus ist bei
allen Begegnungen mit den Pharisäern bemüht, ihnen zur Erkenntnis seiner Person als göttlichem
Gesandten zu verhelfen und sie zur Umkehr zu bewegen.
ABSTRACT
(english)
The Gospel of Luke is a literary work in narrative form in which the Pharisees play a central role as
the most important group in opposition to Jesus. Thus narrative exegesis is an appropriate method to
analyse the presentation of the Pharisees and to undertake a literary characterisation of their role.
An examination of all the texts in Luke's Gospel which mention the Pharisees yields a complex,
multi-facetted portrait of the Pharisees. The Pharisees, characterised primarily negatively as
religious leaders, neither recognise nor acknowledge the divine mission of Jesus, nor his authority
nor mandate. Rather the Pharisees function in juxtaposition to Christ and his ministry within the
overall narrative of Luke's Gospel. They serve as a negative backdrop against which the central
figure of Jesus appears all the more significant, indeed even radiant.
However, it is one trait of Luke's Gospel that this primarily negative picture is repeatedly softened
by the narrative presentation. The narrator does not paint a one-sided picture of the Pharisees (flat
character) but differentiates clearly in his presentation (more than the other Synoptic Gospels do).
In his presentation of the Pharisees' behaviour and words the author to a large extent forgoes
mentioning explicitly hostile aspects, but rather intimates the relative proximity between Jesus and
the Pharisees. There is no final negative evaluation or judgement passed on the Pharisees. It is
noteworthy that there is a complete omission of the role of the Pharisees in the legal proceedings
and court trials against Jesus. Jesus' reaction to the Pharisees is nevertheless one of gentleness and
hope, despite a few acrimonious conflicts recounted in the narrative. In all of his encounters with
Pharisees Jesus endeavours to help them recognise himself as divine envoy and to move them to
repentance. / New Testament / M.Th.
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They came to him from every corner : a new testament model for rural church planting with reference to Jesus' ministrySako, Mosima Moses 30 November 2005 (has links)
The study explores the hypothesis that the New Testament contains a model of church planting that could assist in rural church planting. After reflecting on the ministry of Jesus as portrayed by Mark, the study continues to unpack the Base Christian Community model that emanates from the Brazilian context, before it proceeds to outline the socio-economic background of first-century Palestine. In the main chapter the text, namely Mark 1:35-45, is reflected on against the socio-economic background and through the grid of the Ecclesial Base Community (CEB) model.
Having done the above the study concludes that people gravitate towards an individual (as seen in the case of Jesus) who promises an alternative to their experienced reality. This begins a community, which, for the purposes of this study, is the church. Thus, the pattern of developments that led to the emergence of the church after the Crucifixion provides us with a church-planting model. / New Testament / Thesis (M.Th.)
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Prediking in 'n industriële konteks in die lig van 'n moderne homiletiese teorieGerber, J. J. (Jacobus Johannes) 11 1900 (has links)
Text in Afrikaans / Een van die grootste probleme waarmee die prediker in 'n
industriele konteks te doen het, is om die evangelie op 'n
sinvolle wyse aan die hoarders oor te dra.
Die radikale verandering in die samelewing deur die moderniseringsproses, het die homiletiek gedwing om teoreties her
te besin. Hierdie moderne homiletiese teorie soos deur H.J.C.
Pieterse, T.G. Long en G.D.J. Dingemans verteenwoordig het die
volgende belangrike teoretiese aanpassings gemaak:
Eerstens, in plaas van die tradisionele beweging van die teks na
die hoarders, is die homiletiese proses omgekeer. Die beweging
is nou vanaf die hoarder na die teks deur middel van die prediker
en weer terug van die teks na die hoorder.
Tweedens, hierdie benadering het noodwendig hermeneutiese
implikasies gehad. Daarom het die homiletiek die bree aanpak van
die moderne kritiese hermeneutiek in diens geneem.
Derdens moes 'n nuwe kommunikasieteorie ondersoek word naamlik,
die dialogiese kommunikasieteorie van H.J.C. Pieterse en C.J.A.
Vos. / One of the greatest problems, with which a preacher in an
industrial context have to deal with, is to convey the gospel in
a sensible manner to the listeners.
The radical change in society caused by the modernisation
process, forced homiletics to review its theoretical base.
Modern homiletics as represented by H.J.C. Pieterse, T.G. Long
and G.D.J. Dingemans, has made the following theoretic
adjustments:
Firstly, in stead of the traditional movement of the text to the
listeners, the homiletical process is revearsed. The movement
is from the listener to the text by means of the preacher and
back from the text to the listener.
Secondly, this approach inevitably has hermeneutic implications.
Therefore homiletics has employed the broad approach of modern
critical hermeneutics.
Thirdly, a new communication theory has to be developed namely,
the dialogical communication theory of H.J.C. Pieterse and C.J.A.
Vos.
The most important theoretical foundation for preaching in an
industrial context is the approach of taking the listeners as
starting point without neglecting the text. In practice, it
brings about that the following topics ask for particular
attention: For the understanding and formulating of the message of the Scriptures, the modern critical hermeneutics and the use of metaphors is of the greatest importance. The new understanding
of rhetorics which is about conveying the message, must be taken
into consideration. The formulating of the message in the
language of the listeners has a theoretical influence on the
formulating and use of the theological concepts during preaching.
The dialogical communication theory is also of great importance,
and has dialogue before, during and after the preaching in mind.
For it to be fulfilled, preaching work groups is an important
component to improve dialogical communication in the
congregation. / Practical Theology / D.Th. (Practical theology)
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An analysis of sermons : expository preaching in the Southern African contextJohnston, Clanton Clyde 04 1900 (has links)
This doctoral thesis entails a research project to determine
whether grass roots preachers in a southern Africa context can be
instructed to prepare effective expository sermons. In order to
make that determination it was necessary to first collect and
analyze expository sermons from such preachers prior to any
instruction. Then, on the basis of instruction in expository
preaching in a seminar format, it was necessary to collect and
analyze additional sermons from the same preachers.
To that end we conducted two five-day seminars in Zimbabwe
and South Africa respectively. The content of those seminars
included two major elements. The first was a theology of
preaching that is detailed in Chapter 1. Within a theology of
preaching we have given treatment to various topics including the
need for a theology of preaching, the Old Testament basis for
preaching, the New Testament mandate for preaching, a definition
and defense of expository preaching, and a discussion of the
necessary qualities of effective expository preaching. The
second element of the seminars involved a method of preaching
detailed in Chapter 2. Within the method of preaching we have
given treatment to various topics, including the role of the
Holy Spirit in preaching, exegesis of the sermon text, and
making the transition from the text to the completed sermon.
Given the foundational material of Chapters 1 and 2, we
developed the seminar materials found in Chapter 3. Chapter 4
includes the schedules by which the sermons were analyzed. Each
sermon was subjected to the same schedule to determine its
effectiveness as an expository sermon. Those results are then
analyzed in Chapter 5 leading to the conclusion that grass roots
preachers in a southern Africa context can indeed be instructed
to preach effective expository sermons. / Practical Theologyy / D. Th. (Practical Theology)
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Érasme en français : édition critique de la "Paraphrase sur l’epistle de saint Paul l’apostre aux Roumains" d’Hubert Kerssan (1526)Cameron-Pesant, Sarah 08 1900 (has links)
La contribution intellectuelle d’Érasme de Rotterdam (ca 1466-1536), en particulier dans les domaines exégétique, philologique et littéraire, a été décisive pour l’histoire des idées et l’évangélisme humaniste. Ses "Paraphrases sur le Nouveau Testament", visant principalement à clarifier le propos des saintes Écritures, représentent l’aboutissement de tout son travail exégétique. Davantage qu’un commentaire savant, elles ont contribué à diffuser la piété et le savoir biblique chez les laïcs, ce qui explique le franc succès qu’elles ont remporté au XVIe siècle. Toutefois, la question de leur réception et de leur diffusion en langue française reste encore peu explorée.
La "Paraphrase sur l’épître de Paul aux Romains" a eu une importance toute particulière dans le contexte de la Réforme religieuse. Elle a été traduite du latin au français dans un manuscrit rédigé en 1526 par Hubert Kerssan, chanoine de Nivelles, dans le Brabant wallon. Destinée sans doute à un usage privé ou, du moins, à une diffusion plus restreinte, cette traduction est restée dans l’ombre jusqu’à aujourd’hui et son existence même est encore inconnue de la critique, d’où notre projet de la rendre accessible grâce à l’établissement d’une édition critique. Ce travail éditorial a été l’occasion d’étudier la traduction de Kerssan en regard du texte original, ce qui nous a permis de déterminer comment elle s’en distingue, de même que de réfléchir au choix du mode de diffusion manuscrit dans le contexte humaniste du XVIe siècle.
Après près de cinq siècles, le manuscrit de Nivelles peut enfin acquérir une certaine visibilité. Il saura contribuer à l’étude de la réception et de la diffusion de la pensée érasmienne dans les milieux francophones en Europe ainsi qu’aux problèmes théologiques et culturels posés par l’œuvre d’Érasme. / The writings of Erasmus of Rotterdam (ca 1466-1536) contributed to many fields such as exegesis, philology and literature. They had a major influence on the history of ideas and on humanist evangelism. Overmore, the "Paraphrases on the New Testament", that were meant to clarify the meaning of Holy Scripture, represent the outcome of all the exegetic work of Erasmus. They participated even more than scholar commentaries to diffuse piety and biblical knowledge among lay people. This explains the great success they gained in the 16th century.
The "Paraphrase on Paul’s letter to the Romans" had a special importance in the religious reform context. It was translated from latin language to french in a 1526 manuscript written by Hubert Kerssan, canon of the city of Nivelles, in the Walloon Brabant. Since this translation was probably intended for a private use or at least a limited diffusion, it is still unknown in the area of erasmian studies. For this reason, our project is to make the 1526 manuscript accessible by establishing a critical edition. While doing this editorial work, we compared Kerssan’s translation with Erasmus’ Paraphrase in latin in order to determine in which way it differs from the original. We also investigated the possible reasons it was not published in the humanist context of the 16th century.
After five hundred years, the Nivelles manuscript can finally be diffused. We hope that this critical edition contributes to a better understanding the reception and diffusion of Erasmus’ philosophy in french speaking environment all around Europe, as well as to the study of theological and cultural issues that arises from his writings.
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Les interprétations de la doctrine platonicienne de la réminiscence dans la tradition médio et néoplatonicienne grecque / The readings of Plato’s doctrine of recollection in the greek medio and neoplatonician traditionYoum, Paul 11 February 2010 (has links)
Auteurs de la philosophie grecque médioplatonicienne ( Philon le juif, Plutarque, Alkinoos, Maxime de Tyr,l’auteur anonyme du Commentaire sur le Théétète, Longin, Numénius ) et neuf auteurs de philosophienéoplatonicienne ( Plotin, Porphyre, Syrianus, proclus, Damascius, Simplicius, Jean Philopon, Olympiodore,Elias ) ont servi de matière textuelle à ce travail qui a essayé de tracer l’évolution des interprétations de la doctrine platonicienne de la réminiscence : l’expérience à travers laquelle l’âme se souvient des réalités intelligibles qu’elle a oubliées d’une certaine façon devient, chez ces auteurs, l’occasion de considérer l’oubli comme une sorte d’évidence ontologique, de telle sorte que la question n’est pas souvent abordée, contrairement à la place qu’elle prend chez Platon. Le difficile problème du lien entre l’âme et le corps de renverse au bénéfice d’une valorisation du donné sensible, en particulier de la beauté sensible, qui devient le point de départ nécessaire de la réminiscence : c’est donc qu’il y a une trace de l’intelligible et de l’universel dans ce sensible : toute la question de la réminiscence devient, avec ces auteurs, une enquête sur comment l’âme saisit ces objets intelligibles qui avec le Néoplatonisme entrent dans uns structure ontologique de plus en plus complexe. La saisie du sensible par l’âme révèle la possession par l’âme de ce que les Médio platoniciens appelleront les notions communes, dont le statut cognitif est évolutif, savoirs innés a priori, appelées à devenir de vraies connaissances à condition qu’elles soient articulées correctement par l’intellect. Ces philosophes voient ainsi apparaître, dans le champ platonicien, une raison d’établir une concorde philosophique entre Platon et Aristote,afin de réussir à démontrer que la beauté intelligible est l’objet du souvenir de l’âme à partir de la beauté sensible : les Néoplatoniciens en particulier y arrivent en expliquant que l’objet de la réminiscence, le savoir et la beauté intelligible, se déclinent en plusieurs états progressifs ( forme dans le sensible ou universel sensible,universel abstrait) jusqu’à l’état ultime, l’universel intelligible, résultant du fait les formes qui sont dans l’âme convoquent le souvenir des formes paradigmatiques. C’est tout ce processus qui fait la spécificité de la réminiscence dans la pensée tardo-antique, sans compter que par rapport à l’emploi du mythe chez Platon, Plotin,Plutarque et Hermias ont travaillé à rendre cette notion du souvenir en abordant précisément la question du désir par une réflexion sur « Eros » et les formes psychiques (logoï), le coup de foudre ou l’élan de l’âme vers la beauté dont elle se souvient. A l’arrivée, au VI eme siècle après J.C, c’est donc Platon et Aristote réunis qui font la nouvelle doctrine de la réminiscence à travers les lectures qui ont été faites du Ménon, du Phédon, du Phèdre,du Banquet, du Théétète et du Timée. / From Philo of Alexandria to Elias through Alkinoos, Plutarch of Cheroneus, Plotinus, Porphyrus, Syrianus,Hermias, Proclus, Damascius, Simplicius, Olympiodorus, twenty eight texts written by sixteen authors of medioand neoplatonician philosophy have permitted us to deal with how these commentators read and understand thePlato’s theory of recollection. Reading Plato was, for them, dealing with how truth is being revealed to thehuman soul; that is to say, how the soul which have known things before entering bodies recollect them, how itovercomes oblivion.It is usually claimed that recollection in Plato is in the Meno, Phaedrus and Phaedo dialogues.Thus, we notice that Theaetetus and Timaeus were visited by commentators whose aim was to show that thetheory of recollection is the way truth is revealed in the soul’s discurse. For Plato, recollection is an a properexperience for human beings, for the tradition, that is the same attitude, except a surprising formula of Proclusthat we can find in an Elias’s text. For Plato, the soul, as it is said in the Meno, possesses knowledge; due to theMedioplatonicians specially, the common notions («koinai ennoiai» ), we have seen that the human knowledgecomes out as the product of recollection, but by a starting step in which these knowledge are need stimulation andclarification. Moreover, as soon as with Plotinus appeared the philosophical concept of forms in the soul, itbecame clearer for Syrianus, Hermias, Proclus, Damascius, Simplicius and others that intelligible forms werepresent in the soul as images. Concerned a lot by philosophical «symphonia» between Plato and Aristotle, theyintroduce the problematic of Universals through Aristotle writings, particularly through Categories. From thenon, recollection became a process which can be divided in various cognitive steps or various attainments ofdifferent types of «logoi». The consider the role of sensible beauty, the important place of abstraction, but finally,for most of them, recollection is specially the crucial moment when the soul recollect the intelligible forms,moving itself, as dynamic as «Eros», and, in its turn, produce forms. As a conclusion, recollection start later thenin Plato’s conception and moreover, it may go trough out and concern the realities above the level of intelligibleforms. Those are variations of the theory according to commentators who were generally convince that theirsearch was strictly truth and only truth, rather than fidelity toward Plato himself.
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