Monday, August 11, 2008

Itchy Blister On Buttocks

Construction and Deconstruction of monotheism

of monotheism as an exception
Bible: separation from God
Philosophy: Universality
separates the definition and translation
no Europe without monotheism
Technique: The Return of separate The death of God

Believers
Appendix I - The Pentateuch began with Deuteronomy
Appendix II - How broke with Plato Socrates in the Republic


Monotheism European
we are accustomed, and yet he
goes without saying.

Two figures, very foreign to one another, co-
live in him.
A God Warrior, old myths of the Hebrews,
intervened in the history of this small nation of
by prophets,
then became silent.
A prime mover,
designed by a Greek philosopher who no longer believed in the myths,
gives its momentum to the movement of stars,
but remains motionless and autarkic
without knowing what is outside it. All

opposed these two celestial figures, nothing closer.
If it were not a parallel philosophical
between writes:
the prophet who wrote the anonymous book says Deuteronomy, whose other books of the Pentateuch followed,
the Socratic school of philosophy.
These entries are also very different, however, one
,
written many hands over several centuries,
spread of myths and historical
another, rather
epistemological and wary of temporal
seeks to capture what remains the same
below changes that tell stories. A formal gesture

common to both entries
- responding to what Heidegger called Ontotheology -
may account for this highly improbable meeting between the Hebrew prophets and Greek philosophers
European sources of Monotheism.



of monotheism as an exception

1. The monotheistic God of the West is an exception historical, after the match - unlikely - in Christian theology takes writing the Pentateuch (first five books of the Bible-that itch) and the Physics of Aristotle. Efforts will be here in-dicated some major features of its formation philosophical-tion, which may also ren-DRE account of his subsequent deconstruction stuff-ing modern, secularized-tion or so-called 'death of God'.
2. We must first reject what might be called the obscurans-Semitism of the Moderns who wanted to "explain" religion (of others), essential structure of human society until re-cently, by ancestral fears or by a pre-logic more Infant or less, or some imaginary projection feuer-ba-bitch-man or any other that we would only prepaid. This type of explanation of societies is rather more in-dice of ignorance, including about our so-panies to us. It will not include those who are strangers to us that where they are relatives, when their strangeness has structural similarities among us.

Bible: separation from God

3. No society can survive only in descendants of ancestors transmitting system uses its allowed to get there: the re-production of this system in its territory could even be used to de-finish this society. These uses - for original-not lost in time, tested as valid by the very existence, more or less fruitful, the company uses to which these re-petition strict and demanding skill is his due (on ) live - hold their efficacy 'present' of ancestors-that death was very em-worn and supernatural beings and immortal - highly variable in different societies - the alternate. Their second repeat myths that fertility abundant and valuable (fields, cattle, women, houses) is never likely to mastery by the work of humans. Indeed, the expected blessing by the repetition of rituals (reread scrupulous, according to the etymology of the Latin word 'religio' relegere) holds within it the curse. The child who is born is the greatest blessing of a house: born in bloodshed (bloodshed indicates death), he will die one day and work hard to land that it is the height of her fertility; Chap. 3 of Genesis in-ter-lend this mixture of life and death (Mortality, their pain of childbirth, the trouble at work) as punish-ments of an original transgression: evil had thus human hands. The beneficiary (curse) and diction were separated good and evil. As Plato would also, quite other-wise of course, po-ing the eternal Idea of the Well-nel.
4. This separation of Good and Evil is inseparable from that of the God of the Hebrews in the Pentateuch, written by re-cent work, much later than previously thought, under the push-posed of the great prophetic movement (The clincher: none of the prophets, from the eighth century BC. JC sixth, Amos and Isaiah, Ezekiel, cites Abraham, Jacob, promise, nor Moses, the alliances it in the wilderness, the law ). The first book to have been written around 640 BC. JC, it was him from Deuteronomy (Ch. 5-29), who, about 350 years after the establishment of the monarchy-da vidi-that, fiction award of the Act to the desert and the covenant between Yahweh and the ancestors of the Hebrew people, before their entry into Palestine: the ethical law of Good, to be performed by each Jew all his heart, is po-posed earlier as to the beneficial uses for ancestral (curse) of earth diction, which is therefore for the Lord alone (while elsewhere, the rule is that of polytheism gifts, good and bad). This alliance opens up a re-form of social justice that places the obligation to provide assistance to widows, orphans and gold-emigrants, those who have no home in the heart of the al-liance, "that There is therefore no poor among you "(15:4). In addition to the ordinary law (Ch. 19-25), it creates a kind of law, constitution-nel 'of the covenant (chap. 12-18) that center Jewish worship in the only Royal Temple of Jerusalem and abolished all sanctuaries regional newspapers. The 'mono' mono-theism is thus related to that of monarchy (as in religion Indo-Europeans, according Dumézil func-tion sovereign and priestly composed with the warriors and with that pay- ; without). Other books of the Pentateuch, written after the Babylonian exile, re-put in question the report God / King, the LORD Separated (or Holy) is raising very clear-ment over the monarchy Earth and his fe-condition, Premiere Ancestors of other nations, in coming-of-late creator of Heaven and Earth. This first page of the Bible, so famous, was one of the last to have been written, and our whole difficulty of Understanding, as if ENSEM-ing had been written down, "the God your Father "(Gen 46.3 and Ex 3.6) being cleared in advance by this fig-re, anthropological virtually impossible, be-bare-border family to any reader of the Bible, that of a God- homeless people which it chooses one from the chap. 12 of Genesis, Exodus, and that re-start from scratch with Moses.
5. Deuteronomic reform having failed, Israel would cease to be under the rule of successive empires, from Babylon to Rome, the movement around Jesus inherits a Messianic perspective co-apocalyptic abandons the political side that the prophetic promise and believes that, as the earliest Christian texts, that the end times approach the end of the contemporary-generation (Mark Ch. 13, I Epistle to the Thessa-loniciens, chap. 4, 13 -18). It did not arrive, other texts (Luke, etc..) Attempt to establish an expected longer, but that will only be possible by the work of Paul de déjudéisa-tion of his message (leaving the Temple and Act) for not-for ser-dias pora Jewish Hellenistic world, forgetting all the Palestinian-nien story of Jesus, he preaches that the death and resurrection of Christ and love to the death, the division between church the 'mad' and 'poor'.

Philosophy: the definition separates

6. He must now pay attention to the other pillar of the Western God-tal Greek philosophy of the Socratic school. Books II-IV, VIII-IX of Plato's Republic break with the Socrates of Book I on justice, developing after the collapse of Athenian democracy-nian, a fictional city just as books V-VII X later supplemented by its order on the theory of eternal Ideas and the innate soul and immortal. The idea of well-developed watershed in recent legislation, particularly the Timaeus, the Demiurge shaping the cosmos, and there seems to be a striking parallel between the two scripts, one of your Hebrew prophets and the Greek philosophers, and their por-Wu to the good of a just so-ciety. But it will take the Physics of Aristotle to draw a parallel with the biblical creation metaphysics prevail. The definition, on the one hand, separate each living being - de-over in his ousia (substance-essence) - the Physis (Nature), ie, the Earth, its power (hidden) Birth rate: who gives and sustains, on the other hand, it appli-dera, through the causal gno-séologique, a prime mover is the principle of all being, but so se-trimmed he does not even know what sub-lunar world which is the origin.

Universality and translation

7. Now it turns out that Jews and Greeks are peoples endogenous-mi-tion that does not mix with other pagans and barbarians, they will be defeated warriors who will grow together in Diaspora Hellenism in the other, where Christianity is devel-oped as the third major step in the history of Western God, that of universal (or catholic) above languages and other uses private individuals of each people. This movement of trans-lation is a share in writing by Jewish writers of the New Testament in Greek, he is told the other hand in the myth of the fiery tongues of Pentecost, when a crowd of foreign plays Peter preach to them in their own languages (Acts of the Apostles, chap. 2). In terms of Greek philosophy, this universality, however, apo-rétique with the historic character, so the quota, the events of Jesus and the Bible (history, in philosophy, is the accidental); aporia will be 'solved' in Trinitarian and Christological dogma, which, however, ti-rent side of the divine Jesus (see Creed, where the history is almost disap-ru), while the Church exhibited well the human side of his history, in contrast to a faith whose dis-course has used the Greek motifs to détemporaliser, Had NISER.

no Europe without monotheism

8. In the West, the Church became Roman, instead of dying empire. It's very imperially Indeed, in contrast with the apostle Paul (Ie Epistle to the Corinthians, chap. 1, 17-25), that our pagan ancestors-Christianized barbarians are more or less violent (later the capitalist machine s'univer also imperially-soiled).
9. Christian theology, first and Plato, through Augustine of Hippo tin, appropriate to a Christian monks, warriors and pay-without, underwent a decisive transformation in the thirteenth century, including the writing of Thomas Aquinas, who managed to make Aristotle the master school of Europe to come. It is in his Summa Theologica that we owe the ultimate philosophical monotheism, the establishment of a De Deo uno next to the tradi-tional De Deo trino, which Occam develop Augustinian consequences.
10. We can indeed understand his nominalism as tex-tual place where all this work bimillenary writing and thinking leads, in the drawing finally pure of what Heidegger called Ontotheology. The Prime Mover there is one, indis-na-bly, with the creator God of the Bible: it is the cause Premiere and last of all living, of all things, he knows di-rect-ing without a concept or essence, in its singular-ity, and then, and especially perhaps it is eternally present in the soul of a Christian more deeply than in Horeb in Deuteronomy where Moses was a mediator, as well as representation philo-so-graphic in the soul, and soon the topic will become possible without the obligatory passage-mediated sensi-ble and empirical: it is our idea, familiar, intent, concept, signi-fica-tion of the sign without language.
11. That is the Ontotheology most extreme, that of Luther, illus-entry equally well in a Descartes, a Malebranche, a Berkeley. That means you would not Eu-rope without it: Greek philosophy, without which modernity would be inconceivable-ment, was sent to us by Chris-tian theology, his main reasons for the preaching parish cation . Therefore we can not be naively 'con-be' idealism 'con-be' Christianity 'cons' God, we-my som's heirs, mixed with other ancestors more lately. How-ever this pattern of inheritance is only 'cons' idealism the repre-sen-ta-tion of Europe, it presupposes the historical weight of philosophical words in our languages.
12. Now is the representative-ta-tion that made possible the breaking of the physics of Galileo and Newton with Aristotelianism, re-main breaks which are several factors. On the one hand, this 'presence' of eternity di-vine that allows linear time, while remaining on the side of such accidental, can be taken as a dimension mea-able like the traditional measure of land (which gave its name to the geometry) and space, which continues to be the place of things, becomes ex-tension. They lend themselves well at Work that the mathematics, algebra, whose invention, at the same time, the rating actually writing it universal, extra-tible to play in each language always be-played, gar-ing its essentially free operation. Time and space lends itself equally to the Mensu-operation of the experi-menta-tion technique by these true artisans who are the two great physicists. Among them, the universal and the contingent will be forged in-dissociation: as if it was a very moving re-twisted theological aporia where that was a real 'solution', but cularisée-like Kant, the philosopher more Newtonian than Newton, has realized the first. While remaining both in the matrix of onto-theology, however well they are structural angles are fired: in relation to God, the soul, the thing itself-substance-essence, pure reason critic, knows nothing.
13. Dismissed, this triumvirate, however, had made a different kind of invaluable service to if this ungrateful modern science in ren-ever once the dignity of a soul to women and slaves from the end of the empire, it is their job, the work of their hands, which was also dignified as ever the Greeks-who-philosophical phaient, or in the noble warrior. The bourgeoisie of the towns (including Marx praised as it is known in the manifesto) is that Christian dignifying job well done as care of things, instruments, their use, otherwise Galileo and New-ton n ' would have been possible (Archimedes, for example, wrote nothing about his knowledge of engineering useful because so vile and mercenaries).

Technique: The Return of separate

14. Machine technology, following the physical sciences and chemically, is the unexpected return of two separate entries in the past, and universally-historic time. Universal, because it spreads in all countries, ignoring their different languages and uses ent, rem-placing them and tending to uniformity is known, however, by exhibiting in their 'made in USA 'or' Made in Japan ', in their brands, models and modes, its essentially historical. Back unexpected, because the separation of the biblical God like the intellectual souls was guided by ethical concerns and left in houses contemptuously uses techniques that the sanctity of the repetition ancestral protected, say. Detours Western-den-rate which has been reported and some have resulted in a trans-ma-tion and widespread use of rampant as we had never seen. And that's where they have produced the greatest failures of Moder-ing a-ith their ancestors: the death of God, we will-ing. We may be able to identify three waves. That concerning the intellectual world: the reform of education in the early nineteenth century, introducing the young science of Aristotle and chasing his secular role. The one about the rural exodus to the new indus-tries of those people will say proletarians (nothing other than their 'prole', to feed their children), cut uses of abandoned villages. That finally the postwar years 50 and 60, when the cars and all kinds of machinery and electrical appliance a few have changed fundamentally the usa-ges daily and promoted women and youth to the rank of citizens. In these three cases, the son no longer like his father, the girl as her mother, the sacred ancestral suffers blow the strongest.
15. But we're not so different than that because our culture too, our practice is a legacy that we have not invented, we have received from our ancestors, but now historical-tion, which is knows the names and places of origin, sometimes they are still alive, even younger than us, these ancestors. I drive a car, a poem that I read, I repeat in pilot actions that the engineer suggested I 'am', the time of his reading the same text as the poet wrote. So the difference is that we are making history in our cultural re, myths instead of at-Trefois. Even the language, which has no major use other justification than its ancestral, it is constantly reworked with our literature and translation-GN-naked to other crops, with the knowledge that changes char-series.

The death of God

16. Political tradition is a legacy too. Democracy, no doubt, came from the Greeks, but there's more. If the nearest ancestor of year-Marx Hegel, Marxism would have been possible where he broke with Hegelianism, in the revolution itself, without the two old tex-tions of social reform, Deuteronomy and the Re-public, without concern for justice, without the "there is no poor among you" the first one, and the abolition of private ownership of Second, in any of the opinions' of Marx on them. Political impasses that these texts were able to last more than two centuries until they finally found an heir in the great technical and political conditions became favorable is that one of the enigmas of the human history of heritages. Which seems confirmed by the fact that none of the major Asian civilizations arrived at modernity without through the importation of Western technology, breaking their records with the sacred mythic would not have managed to exceed the level of spiritual experiences of each.
17. Everything goes well as if the monotheistic God was re-lais between the sacred ancestral past and our modern culture and that technical. For he was himself one of the fruits of Greek and Hebrew scriptures, ie gestures that were already mod-ern, who made a critical break with ancient mythology, one form of comprehensive historical narrative, the other as epistemological; One of the paradoxes of history-Wu racon here is that reason and astronomical physics of Galileo has to question the first great 'modern reason-ing' of the past who had nonetheless made it possible: because the Christianity, modern in its genesis, became sacred religion of the Middle Ages, Aristotle was not adequate to ma-chines.
18. The death of God is so modern secularism, secularization-tion. Christian churches themselves have been pushed, not without strong resistance to the 'Aggiornamenti', ie to try to replace the old mechanisms for receiving and religious education of children by the institutions of modern culture of faith, thus taking into account the newness of secular time. The Christian faith seems to be intellectually cornered culti-vate in order to stay and testify, no longer able to count with the sociological paradigm of Christianity that held, for example, the Thomistic proofs of the existence of God, rooted in a civilization of farm houses, all ending with a clause of the type "and this we say God".
19. God was not, as we used to say, the 'fillers' causes necessary that these were scientific replace: for if there was something to plug, it was the side of the unmotivated, the random events, God has been quite the troublemaker of the con-tingence of ha-sard, of why no-no-rai-son-born-these-sary, the first and last, the one who stops the game, the multiplicity of gifts, the beneficiary (curse) diction of the Earth.

Believers

20. How can we think that the question will hence-Vant for believers? They are witnesses. Every word, at its source, is the testimony: 'I'm talking to you, believe me. " It is the experience of faith that witnesses should rely, linked to a practice of sharing the age and solidarity, poor by such means is proving itself well-ond fe beyond poverty. L-articular experience with demanding reading of the history of Christianity, without which we-fall into the traps of charismatic sects-boussolées. This story-my be that Christianity relè-ve, too, the beneficiary (curse) diction: a tradition of holiness, mystical, theological thought, to es-thetic, social action, etc.. very strong and fruitful one hand, rigidities mo-tions and religious orthodoxies terrible, which offers the Inquisition the visa-ge the most hideous, on the other. Again, to this history, it may not be entirely 'for' not quite 'cons'.
21. One might perhaps ask: to uphold the best that Christianity has produced as holiness and ethical requirement, as fertility unheard of policy very poor, or even its phenomena mystics who have pushed beyond human limits perhaps more than any other experience to under-stand this side of the prodigious tradi-tion that claims of Jesus Christ must believe in God? The suspension of this belief (as of Buddhism), and therefore also the resurrection of the dead, left as the core of the faith which delineate believers non-believers, could allow it to enrich our understanding Human of the possibilities? The testimony of believers join together if the diverse witnesses to the life and justice, without anyone being the first or last word. In a certain sense we can say that it suspension of existence and essence of God that UEO-tinue philosophical Levinas tends to make it possible. Here's how he said what God made His witnesses: "It is a very precise meaning distinguished as follows: It fills me with no property, but hast Treint to goodness, better than the property to receive" ( Of God who comes to the idea , p. 114).

Appendix I - The Pentateuch began with Deuteronomy

22. You should know that there are two Bibles, Hebrew and Christian. This is not the Old and New Testament: this is the Christian Bible. The Hebrew Bible is something else, probably difficult to understand by a Christian is the Bible of the Jews of today, ie, the Bible 'without' Christianity. This 'free', must be read in English, as Derrida is somewhere (compared to other things): 'without'. Ie it lacks nothing in the Hebrew Bible, it is the Bible 'with' (with) absence (out) of Christianity. No doubt the New Testament, surely adding something important to the Hebrew Bible, it will be removed, however other things, was reduced; the coup, it would also be depleted. Restore, as far as possible, the Hebrew Bible, is therefore needed to hear his specific textuality. The task is easier today after work around the new Christian exegesis of the Pentateuch (Torah or Law) since the mid-1970s, Protestant and especially German, as usual, questioning the origins of the writing the first five books of the Bible.
23. The thesis that has dominated since the late 19th century, partly due to J. Wellhausen (1844-1918), is one of four documents: the Yahwist (J), the Elohistic (E), the Deuteronomistic (D) and the Priestly (P). The five books have been written in the present order (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), despite the later additions (Leviticus, for example, would fully posterior): a) from the J Solomon, half of 10th century BC. AD b) the E after the first generation of writers prophets (Amos, Hosea, Isaiah), second half of 8th century, c) D at the time of King Josiah, the second half of the 7th century, and Finally, the P after the return from exile, late 6th century, which would have ensured the final closing. It This hypothesis is being upset in the past 30 years.
24. Is an example. Gen 12.1-5, after submission of the father of Abram and his brothers, said: 'The Lord said to Abram,' Leave your country, your kindred and your father's house to the land I will show you. I will make you a great nation, I bless thee, I magnify your name, which will be a blessing '. Abram went, as Yahweh had told him, and Lot went with him. Abram was seventy-five years old when he left Haran. Abram took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the staff they had acquired in Haran, and they began en route to the land of Canaan and they came '(Jerusalem Bible translation ). It is a famous text, a great force: just think of the most basic anthropological knowledge, where people of every religion took the form it has in a inextricable link with the transmission of his generation uses generation, descendants of ancestors. It is unthinkable as a people without their gods that the case here, that of people without a God (the vocation of Moses in Exodus 3, has a similar configuration). This God takes the initiative to separate the house of Abram's God (cf. Gen 31.53) and to promise a huge descent, such as that which is the population of the kingdom of Solomon. A God without respect to the ancestors is the project to create a people to which Abram was the first ancestor, who had to cut ties with its ancestors to him. It is therefore a remarkable piece of engineering theological!
25. Surprise! Neither Amos nor Hosea, or Isaiah (1-23,28-39), or Micah or Jeremiah, none of the major writers of the Prophets 8th to 6th century Abraham knows, not to mention his name. The first to do so, Ezekiel (33:24), failure in critical terms about the confidence of the Israelites remained in the country of exile in the myth of their ancestor the Prophet totally ignores the promise of Yahweh that we just read, it was not written of his time. So is everything that tell the first five books of the Bible: the prophets ignore the creation, Adam and Eve, the Flood, Abraham, Isaac and Jacob, the Exodus from Egypt, the Sinai covenant, Moses. When there are references, they are critical, negative (Hos 12.3-5, 13 Jacob), or very different (Ez 14.14 E 20, Jer 15.1, Os 12.14, 11.15-27 Jz, 2 Reis 17.7-23, Dt 6.20-24 and 26.6-9, Ezek 20). Astonishing ignorance of the Prophets. Or is it ours? It although we, readers (ancient and modern) about equivocal theology of these mythical stories of the Pentateuch (the output of speech put into the mouths of their characters, or that the conclusions of the narrator, is still in their composition) has was only possible dependence of the theology of the prophets themselves. It was they who produced the theological work that made possible the subsequent drafting of the first texts of the Bible , although later than previously thought Wellhausen. He must think that these traditions existed, at least in the oral stage, they had a religious, mythical, and were theologically criticized by the prophets, which come of it. "We must understand the prophetic classic, written by A. de Pury summarizing the thought of HH Schmid, not as a return to religion premonarchic (as speculated Von Rad), but as the questioning of the national religion and royal name a new type of relationship between Yahweh and Israel "(Pury, A. de (ed.), The Pentateuch in question. The origins and composition of the first five books of the Bible in the light of recent research , Labor et Fides, 1989, p. 60). So these are the prophets who are at the beginning of the Hebrew Bible, the Torah or Law came after them. The first Act to have been written was the second, deutero-(second in Greek) - nome (Law), probably at the time of Josiah (640-610 AC), some 50 years before Baylon's exile. It's a very extraordinary scene fiction a great speech of Moses (for the most part, Chapters 5-6, 11-26, the rest is later) in the desert of Moab, beyond Jordan, in front of Canaan, scene assumed before the invasion by the command of Joshua, the book with this name tells equally fictitious. The rest of the Pentateuch was written after exile or priestly writing after the return.
26. The beautiful conclusion: we may call, in general, the prophetic movement of all these writers of the Bible, prophetic texts themselves and narrative texts and legislative issues. And the Prophets offer a striking parallel with the Philosophers, authors of texts Greek philosophers.

Appendix II - How broke with Plato Socrates in the Republic

27. Scholars discuss endlessly the report from Plato to Socrates, but I think it can be fairly well placed in outline by a quick visit to the composition Republic of visit that we will open with a metaphor. Ready-to-dress is become common after the war of 1939-45, so far the mothers of large families, including mine, were often increase the old wool vests his kids, the art of this knitting is to embellish the seam between the old wool and recent to do not notice. This applies even when an author takes over for a text to add some new chapters: the art of Plato, who, according to Dionysius of Halicarnassus, often revising his dialogues, is so consumed that even today, commentators Always do not notice the tricks he Embroidery used. His writing is legible knit in the episode - recounted at the beginning of Book V (449b-450c) and resumed in early VIII (541B-544B), with a summary of three chapters added - both listeners Socrates speaking to the ear and then forcing him to reopen the question of the community of women. Can be distinguished in the Republic at least three versions: first that of Book I, on justice, which made for some of the early Socratic dialogues and aporetic called on the virtues (piety, courage, temperance); then the Books II, III, IV, VIII and IX, whose unit is clear proposal a new model for polished with a public education project, followed by the negative assessment of the four types of constitution that cities are known historically, and finally, Books V, VI and VII address the question the possibility of this ideal city and the abolition of the guardians of their homes by offering philosophers as government leaders and draft their studies around what will become ontology, the theory of ideal forms as a foundation model proposed city, including X-book on the consequences resume imortalité souls.
28. The advantage of this plan is it captures the first three main stages of the thought of Plato. a) In the first, it is more or less close to the Master and the non-knowledge displayed by it on its way to 'critical', say, traditions and lessons learned from others in the form of repetition, his use of the definition without proposing a way out of the ethical debate, as it must come from the exercise of thought and change of life for all listeners, the very exercise of virtue is debate. There is thus a kind of 'skepticism' in relation to the tradition (modern attitude par excellence in his resume that Descartes methodical doubt) which is not one (not in Descartes) as against 'relativism' of these opponents. b) The second step breaks with the ambivalence of this attitude, proposing a task of unprecedented political thought: see "Birth of a city" (369a-b) to rethink the model constitution. This second draft of the Republic seems to agree fairly well with the self-portrait of Plato as a thinker of the city, politics, beginning his seventh letter : she tells her break with the Socratic manner - metaphorical in the change of perspective, scale letters (368d) - in the way of questioning the virtue of each human to that of the city. Whence did he come, this new project? Various efforts of democratic political reform in Athens two centuries and the recognition of their failure, failure, and the condemnation of Socrates just makes very definite, which requires him to rethink everything, therefore, start from scratch. The essential thesis, more than the abolition of private property was abolished in the houses themselves in their double dimension, that of kinship and of economic activity. c) The third drawing on what we usually call the Platonism is the invention of what has become for us the philosophy of the first book in the second, the ethical widened the political in the third to both widen the ontology.
29. It it works, if not the first break with Plato Parmenidean school, at least a diversion. In a very general way, we can say that the wise philosophers including pre-formed part of Eleatic Parmenides had during the Greek movement of the great innovation of writing and ethics that emerged in Asia in the first millennium BC: Zarathustra in Persia (700-630), Lao-Tzu (640-517) and Confucius (551-479) in China, Buddha in India ( 543-479), identified in the margins of societies and their religious houses, schools exercise 'spiritual' turned to other than the desire to honor the war and wealth, other desires than those of the table and bed, other than to an ethical morality houses designed to secure the blessing of the gods. The "way of truth" of Parmenides, opposite of lies, contrasted herself between Good and Evil, was the tiebreaker - ethical, spiritual and intellectual at a time - between the experience of being marginal and thought on the one hand, and the the multiplicity of non-being melee (contingencies of things corruptible bodies, concealing the human capacity), which is the lot of human opinion, not capable of true thought: thinking of what is immutable in this changing . However, maintaining this duality between the intelligible and the sensible, Plato, very probably inherited knowledge of Pythagorean geometry and formed intellectually before those he intended to govern the city, opens, cons and cons Parmenides Socrates, the positive agenda of knowledge on sensible things - especially people and their occupations - by posing models immutable and eternal, Eide or ideal form, effects' in his work defining . Viewed from another side, the third stage of the Republic, however, revives with both anterior and grants: the theory of ideal forms is still assumed that only the soul of a people can come, for reminiscence, the wisdom, On the one hand, and secondly, being at the heart of Platonism, the theory is given as the justification for the prominence of philosophical thought the government of the new city. unit policy, ethics and knowledge or 'science', that is the grand design of Plato, whose dialogues contemporary writing of the third ( Cratylus, Gorgias, Meno, Symposium, Phaedo, Phaedrus ) work on various grounds and exhibits Republic the overall plan.
30. Or even a brief allusion to the 4th stage, initiated by the Parmenides: that the valuation - criticism and defense - ideal forms, Socrates will be dislodged from the main square (resumed only in Theaetetus and Philebus ) for the benefit of the old Parmenides, who argued with a homonym of Aristotle, Plato, as if indicated by where the latter stage of his thought was the result of discussions with his young disciple ("it's an observation I made the other day listening to you talk here with our friend Aristotle, Parmenides , 135c). Still, the following texts Theaetetus, Sophist, Politics, Philebus, Timaeus and Critias, Laws , will gladly turn to earthly realities in themselves, so to say, not only from the point of view of their relation to ideal form, these being relayed by the four kinds of be two principles, the Unlimited and Limited, their mixture and the source thereof, or the God of Good Idea ( Philebus, 23d), which had also the rule in Republic (VII, 517B-C). It is as if this issue was one more step, which probably remains Platonic, in the break with Socrates and Parmenides, but now in the direction Aristotle, the philosophy of the physis to come (we find developed from the report of Socrates and Plato in trying to read a little further).
31. The advantage of this way of understanding Republic as text matrix of Plato's thought is to allow access to its strong systematicity, despite the 'puzzle' of his many dialogues. It's the difference between Plato and Aristotle (and of master / disciple) who is also well documented: where the first asseoît his thoughts on reforming the polished, of the city, the second base moves toward the physis, nature, to which city and home (as Republic had abolished) are attached as realities 'natural'.
32. However, this extraordinary drama of a polis ideal, utopian, is equivalent to the stage drama of the covenant of Deuteronomy in the Desert, both texts having as a major goal of establishing a close link between ethics and politics. While the Hebrew Bible and the Socratic philosophy are the two pillars of Western thought, this is a tasty good news that the bases, the bases of these pillars, are texts that think the society, are the alliance of thought with the law .

Itchy Blister On Buttocks

Construction and Deconstruction of monotheism

of monotheism as an exception
Bible: separation from God
Philosophy: Universality
separates the definition and translation
no Europe without monotheism
Technique: The Return of separate The death of God

Believers
Appendix I - The Pentateuch began with Deuteronomy
Appendix II - How broke with Plato Socrates in the Republic


Monotheism European
we are accustomed, and yet he
goes without saying.

Two figures, very foreign to one another, co-
live in him.
A God Warrior, old myths of the Hebrews,
intervened in the history of this small nation of
by prophets,
then became silent.
A prime mover,
designed by a Greek philosopher who no longer believed in the myths,
gives its momentum to the movement of stars,
but remains motionless and autarkic
without knowing what is outside it. All

opposed these two celestial figures, nothing closer.
If it were not a parallel philosophical
between writes:
the prophet who wrote the anonymous book says Deuteronomy, whose other books of the Pentateuch followed,
the Socratic school of philosophy.
These entries are also very different, however, one
,
written many hands over several centuries,
spread of myths and historical
another, rather
epistemological and wary of temporal
seeks to capture what remains the same
below changes that tell stories. A formal gesture

common to both entries
- responding to what Heidegger called Ontotheology -
may account for this highly improbable meeting between the Hebrew prophets and Greek philosophers
European sources of Monotheism.



of monotheism as an exception

1. The monotheistic God of the West is an exception historical, after the match - unlikely - in Christian theology takes writing the Pentateuch (first five books of the Bible-that itch) and the Physics of Aristotle. Efforts will be here in-dicated some major features of its formation philosophical-tion, which may also ren-DRE account of his subsequent deconstruction stuff-ing modern, secularized-tion or so-called 'death of God'.
2. We must first reject what might be called the obscurans-Semitism of the Moderns who wanted to "explain" religion (of others), essential structure of human society until re-cently, by ancestral fears or by a pre-logic more Infant or less, or some imaginary projection feuer-ba-bitch-man or any other that we would only prepaid. This type of explanation of societies is rather more in-dice of ignorance, including about our so-panies to us. It will not include those who are strangers to us that where they are relatives, when their strangeness has structural similarities among us.

Bible: separation from God

3. No society can survive only in descendants of ancestors transmitting system uses its allowed to get there: the re-production of this system in its territory could even be used to de-finish this society. These uses - for original-not lost in time, tested as valid by the very existence, more or less fruitful, the company uses to which these re-petition strict and demanding skill is his due (on ) live - hold their efficacy 'present' of ancestors-that death was very em-worn and supernatural beings and immortal - highly variable in different societies - the alternate. Their second repeat myths that fertility abundant and valuable (fields, cattle, women, houses) is never likely to mastery by the work of humans. Indeed, the expected blessing by the repetition of rituals (reread scrupulous, according to the etymology of the Latin word 'religio' relegere) holds within it the curse. The child who is born is the greatest blessing of a house: born in bloodshed (bloodshed indicates death), he will die one day and work hard to land that it is the height of her fertility; Chap. 3 of Genesis in-ter-lend this mixture of life and death (Mortality, their pain of childbirth, the trouble at work) as punish-ments of an original transgression: evil had thus human hands. The beneficiary (curse) and diction were separated good and evil. As Plato would also, quite other-wise of course, po-ing the eternal Idea of the Well-nel.
4. This separation of Good and Evil is inseparable from that of the God of the Hebrews in the Pentateuch, written by re-cent work, much later than previously thought, under the push-posed of the great prophetic movement (The clincher: none of the prophets, from the eighth century BC. JC sixth, Amos and Isaiah, Ezekiel, cites Abraham, Jacob, promise, nor Moses, the alliances it in the wilderness, the law ). The first book to have been written around 640 BC. JC, it was him from Deuteronomy (Ch. 5-29), who, about 350 years after the establishment of the monarchy-da vidi-that, fiction award of the Act to the desert and the covenant between Yahweh and the ancestors of the Hebrew people, before their entry into Palestine: the ethical law of Good, to be performed by each Jew all his heart, is po-posed earlier as to the beneficial uses for ancestral (curse) of earth diction, which is therefore for the Lord alone (while elsewhere, the rule is that of polytheism gifts, good and bad). This alliance opens up a re-form of social justice that places the obligation to provide assistance to widows, orphans and gold-emigrants, those who have no home in the heart of the al-liance, "that There is therefore no poor among you "(15:4). In addition to the ordinary law (Ch. 19-25), it creates a kind of law, constitution-nel 'of the covenant (chap. 12-18) that center Jewish worship in the only Royal Temple of Jerusalem and abolished all sanctuaries regional newspapers. The 'mono' mono-theism is thus related to that of monarchy (as in religion Indo-Europeans, according Dumézil func-tion sovereign and priestly composed with the warriors and with that pay- ; without). Other books of the Pentateuch, written after the Babylonian exile, re-put in question the report God / King, the LORD Separated (or Holy) is raising very clear-ment over the monarchy Earth and his fe-condition, Premiere Ancestors of other nations, in coming-of-late creator of Heaven and Earth. This first page of the Bible, so famous, was one of the last to have been written, and our whole difficulty of Understanding, as if ENSEM-ing had been written down, "the God your Father "(Gen 46.3 and Ex 3.6) being cleared in advance by this fig-re, anthropological virtually impossible, be-bare-border family to any reader of the Bible, that of a God- homeless people which it chooses one from the chap. 12 of Genesis, Exodus, and that re-start from scratch with Moses.
5. Deuteronomic reform having failed, Israel would cease to be under the rule of successive empires, from Babylon to Rome, the movement around Jesus inherits a Messianic perspective co-apocalyptic abandons the political side that the prophetic promise and believes that, as the earliest Christian texts, that the end times approach the end of the contemporary-generation (Mark Ch. 13, I Epistle to the Thessa-loniciens, chap. 4, 13 -18). It did not arrive, other texts (Luke, etc..) Attempt to establish an expected longer, but that will only be possible by the work of Paul de déjudéisa-tion of his message (leaving the Temple and Act) for not-for ser-dias pora Jewish Hellenistic world, forgetting all the Palestinian-nien story of Jesus, he preaches that the death and resurrection of Christ and love to the death, the division between church the 'mad' and 'poor'.

Philosophy: the definition separates

6. He must now pay attention to the other pillar of the Western God-tal Greek philosophy of the Socratic school. Books II-IV, VIII-IX of Plato's Republic break with the Socrates of Book I on justice, developing after the collapse of Athenian democracy-nian, a fictional city just as books V-VII X later supplemented by its order on the theory of eternal Ideas and the innate soul and immortal. The idea of well-developed watershed in recent legislation, particularly the Timaeus, the Demiurge shaping the cosmos, and there seems to be a striking parallel between the two scripts, one of your Hebrew prophets and the Greek philosophers, and their por-Wu to the good of a just so-ciety. But it will take the Physics of Aristotle to draw a parallel with the biblical creation metaphysics prevail. The definition, on the one hand, separate each living being - de-over in his ousia (substance-essence) - the Physis (Nature), ie, the Earth, its power (hidden) Birth rate: who gives and sustains, on the other hand, it appli-dera, through the causal gno-séologique, a prime mover is the principle of all being, but so se-trimmed he does not even know what sub-lunar world which is the origin.

Universality and translation

7. Now it turns out that Jews and Greeks are peoples endogenous-mi-tion that does not mix with other pagans and barbarians, they will be defeated warriors who will grow together in Diaspora Hellenism in the other, where Christianity is devel-oped as the third major step in the history of Western God, that of universal (or catholic) above languages and other uses private individuals of each people. This movement of trans-lation is a share in writing by Jewish writers of the New Testament in Greek, he is told the other hand in the myth of the fiery tongues of Pentecost, when a crowd of foreign plays Peter preach to them in their own languages (Acts of the Apostles, chap. 2). In terms of Greek philosophy, this universality, however, apo-rétique with the historic character, so the quota, the events of Jesus and the Bible (history, in philosophy, is the accidental); aporia will be 'solved' in Trinitarian and Christological dogma, which, however, ti-rent side of the divine Jesus (see Creed, where the history is almost disap-ru), while the Church exhibited well the human side of his history, in contrast to a faith whose dis-course has used the Greek motifs to détemporaliser, Had NISER.

no Europe without monotheism

8. In the West, the Church became Roman, instead of dying empire. It's very imperially Indeed, in contrast with the apostle Paul (Ie Epistle to the Corinthians, chap. 1, 17-25), that our pagan ancestors-Christianized barbarians are more or less violent (later the capitalist machine s'univer also imperially-soiled).
9. Christian theology, first and Plato, through Augustine of Hippo tin, appropriate to a Christian monks, warriors and pay-without, underwent a decisive transformation in the thirteenth century, including the writing of Thomas Aquinas, who managed to make Aristotle the master school of Europe to come. It is in his Summa Theologica that we owe the ultimate philosophical monotheism, the establishment of a De Deo uno next to the tradi-tional De Deo trino, which Occam develop Augustinian consequences.
10. We can indeed understand his nominalism as tex-tual place where all this work bimillenary writing and thinking leads, in the drawing finally pure of what Heidegger called Ontotheology. The Prime Mover there is one, indis-na-bly, with the creator God of the Bible: it is the cause Premiere and last of all living, of all things, he knows di-rect-ing without a concept or essence, in its singular-ity, and then, and especially perhaps it is eternally present in the soul of a Christian more deeply than in Horeb in Deuteronomy where Moses was a mediator, as well as representation philo-so-graphic in the soul, and soon the topic will become possible without the obligatory passage-mediated sensi-ble and empirical: it is our idea, familiar, intent, concept, signi-fica-tion of the sign without language.
11. That is the Ontotheology most extreme, that of Luther, illus-entry equally well in a Descartes, a Malebranche, a Berkeley. That means you would not Eu-rope without it: Greek philosophy, without which modernity would be inconceivable-ment, was sent to us by Chris-tian theology, his main reasons for the preaching parish cation . Therefore we can not be naively 'con-be' idealism 'con-be' Christianity 'cons' God, we-my som's heirs, mixed with other ancestors more lately. How-ever this pattern of inheritance is only 'cons' idealism the repre-sen-ta-tion of Europe, it presupposes the historical weight of philosophical words in our languages.
12. Now is the representative-ta-tion that made possible the breaking of the physics of Galileo and Newton with Aristotelianism, re-main breaks which are several factors. On the one hand, this 'presence' of eternity di-vine that allows linear time, while remaining on the side of such accidental, can be taken as a dimension mea-able like the traditional measure of land (which gave its name to the geometry) and space, which continues to be the place of things, becomes ex-tension. They lend themselves well at Work that the mathematics, algebra, whose invention, at the same time, the rating actually writing it universal, extra-tible to play in each language always be-played, gar-ing its essentially free operation. Time and space lends itself equally to the Mensu-operation of the experi-menta-tion technique by these true artisans who are the two great physicists. Among them, the universal and the contingent will be forged in-dissociation: as if it was a very moving re-twisted theological aporia where that was a real 'solution', but cularisée-like Kant, the philosopher more Newtonian than Newton, has realized the first. While remaining both in the matrix of onto-theology, however well they are structural angles are fired: in relation to God, the soul, the thing itself-substance-essence, pure reason critic, knows nothing.
13. Dismissed, this triumvirate, however, had made a different kind of invaluable service to if this ungrateful modern science in ren-ever once the dignity of a soul to women and slaves from the end of the empire, it is their job, the work of their hands, which was also dignified as ever the Greeks-who-philosophical phaient, or in the noble warrior. The bourgeoisie of the towns (including Marx praised as it is known in the manifesto) is that Christian dignifying job well done as care of things, instruments, their use, otherwise Galileo and New-ton n ' would have been possible (Archimedes, for example, wrote nothing about his knowledge of engineering useful because so vile and mercenaries).

Technique: The Return of separate

14. Machine technology, following the physical sciences and chemically, is the unexpected return of two separate entries in the past, and universally-historic time. Universal, because it spreads in all countries, ignoring their different languages and uses ent, rem-placing them and tending to uniformity is known, however, by exhibiting in their 'made in USA 'or' Made in Japan ', in their brands, models and modes, its essentially historical. Back unexpected, because the separation of the biblical God like the intellectual souls was guided by ethical concerns and left in houses contemptuously uses techniques that the sanctity of the repetition ancestral protected, say. Detours Western-den-rate which has been reported and some have resulted in a trans-ma-tion and widespread use of rampant as we had never seen. And that's where they have produced the greatest failures of Moder-ing a-ith their ancestors: the death of God, we will-ing. We may be able to identify three waves. That concerning the intellectual world: the reform of education in the early nineteenth century, introducing the young science of Aristotle and chasing his secular role. The one about the rural exodus to the new indus-tries of those people will say proletarians (nothing other than their 'prole', to feed their children), cut uses of abandoned villages. That finally the postwar years 50 and 60, when the cars and all kinds of machinery and electrical appliance a few have changed fundamentally the usa-ges daily and promoted women and youth to the rank of citizens. In these three cases, the son no longer like his father, the girl as her mother, the sacred ancestral suffers blow the strongest.
15. But we're not so different than that because our culture too, our practice is a legacy that we have not invented, we have received from our ancestors, but now historical-tion, which is knows the names and places of origin, sometimes they are still alive, even younger than us, these ancestors. I drive a car, a poem that I read, I repeat in pilot actions that the engineer suggested I 'am', the time of his reading the same text as the poet wrote. So the difference is that we are making history in our cultural re, myths instead of at-Trefois. Even the language, which has no major use other justification than its ancestral, it is constantly reworked with our literature and translation-GN-naked to other crops, with the knowledge that changes char-series.

The death of God

16. Political tradition is a legacy too. Democracy, no doubt, came from the Greeks, but there's more. If the nearest ancestor of year-Marx Hegel, Marxism would have been possible where he broke with Hegelianism, in the revolution itself, without the two old tex-tions of social reform, Deuteronomy and the Re-public, without concern for justice, without the "there is no poor among you" the first one, and the abolition of private ownership of Second, in any of the opinions' of Marx on them. Political impasses that these texts were able to last more than two centuries until they finally found an heir in the great technical and political conditions became favorable is that one of the enigmas of the human history of heritages. Which seems confirmed by the fact that none of the major Asian civilizations arrived at modernity without through the importation of Western technology, breaking their records with the sacred mythic would not have managed to exceed the level of spiritual experiences of each.
17. Everything goes well as if the monotheistic God was re-lais between the sacred ancestral past and our modern culture and that technical. For he was himself one of the fruits of Greek and Hebrew scriptures, ie gestures that were already mod-ern, who made a critical break with ancient mythology, one form of comprehensive historical narrative, the other as epistemological; One of the paradoxes of history-Wu racon here is that reason and astronomical physics of Galileo has to question the first great 'modern reason-ing' of the past who had nonetheless made it possible: because the Christianity, modern in its genesis, became sacred religion of the Middle Ages, Aristotle was not adequate to ma-chines.
18. The death of God is so modern secularism, secularization-tion. Christian churches themselves have been pushed, not without strong resistance to the 'Aggiornamenti', ie to try to replace the old mechanisms for receiving and religious education of children by the institutions of modern culture of faith, thus taking into account the newness of secular time. The Christian faith seems to be intellectually cornered culti-vate in order to stay and testify, no longer able to count with the sociological paradigm of Christianity that held, for example, the Thomistic proofs of the existence of God, rooted in a civilization of farm houses, all ending with a clause of the type "and this we say God".
19. God was not, as we used to say, the 'fillers' causes necessary that these were scientific replace: for if there was something to plug, it was the side of the unmotivated, the random events, God has been quite the troublemaker of the con-tingence of ha-sard, of why no-no-rai-son-born-these-sary, the first and last, the one who stops the game, the multiplicity of gifts, the beneficiary (curse) diction of the Earth.

Believers

20. How can we think that the question will hence-Vant for believers? They are witnesses. Every word, at its source, is the testimony: 'I'm talking to you, believe me. " It is the experience of faith that witnesses should rely, linked to a practice of sharing the age and solidarity, poor by such means is proving itself well-ond fe beyond poverty. L-articular experience with demanding reading of the history of Christianity, without which we-fall into the traps of charismatic sects-boussolées. This story-my be that Christianity relè-ve, too, the beneficiary (curse) diction: a tradition of holiness, mystical, theological thought, to es-thetic, social action, etc.. very strong and fruitful one hand, rigidities mo-tions and religious orthodoxies terrible, which offers the Inquisition the visa-ge the most hideous, on the other. Again, to this history, it may not be entirely 'for' not quite 'cons'.
21. One might perhaps ask: to uphold the best that Christianity has produced as holiness and ethical requirement, as fertility unheard of policy very poor, or even its phenomena mystics who have pushed beyond human limits perhaps more than any other experience to under-stand this side of the prodigious tradi-tion that claims of Jesus Christ must believe in God? The suspension of this belief (as of Buddhism), and therefore also the resurrection of the dead, left as the core of the faith which delineate believers non-believers, could allow it to enrich our understanding Human of the possibilities? The testimony of believers join together if the diverse witnesses to the life and justice, without anyone being the first or last word. In a certain sense we can say that it suspension of existence and essence of God that UEO-tinue philosophical Levinas tends to make it possible. Here's how he said what God made His witnesses: "It is a very precise meaning distinguished as follows: It fills me with no property, but hast Treint to goodness, better than the property to receive" ( Of God who comes to the idea , p. 114).

Appendix I - The Pentateuch began with Deuteronomy

22. You should know that there are two Bibles, Hebrew and Christian. This is not the Old and New Testament: this is the Christian Bible. The Hebrew Bible is something else, probably difficult to understand by a Christian is the Bible of the Jews of today, ie, the Bible 'without' Christianity. This 'free', must be read in English, as Derrida is somewhere (compared to other things): 'without'. Ie it lacks nothing in the Hebrew Bible, it is the Bible 'with' (with) absence (out) of Christianity. No doubt the New Testament, surely adding something important to the Hebrew Bible, it will be removed, however other things, was reduced; the coup, it would also be depleted. Restore, as far as possible, the Hebrew Bible, is therefore needed to hear his specific textuality. The task is easier today after work around the new Christian exegesis of the Pentateuch (Torah or Law) since the mid-1970s, Protestant and especially German, as usual, questioning the origins of the writing the first five books of the Bible.
23. The thesis that has dominated since the late 19th century, partly due to J. Wellhausen (1844-1918), is one of four documents: the Yahwist (J), the Elohistic (E), the Deuteronomistic (D) and the Priestly (P). The five books have been written in the present order (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), despite the later additions (Leviticus, for example, would fully posterior): a) from the J Solomon, half of 10th century BC. AD b) the E after the first generation of writers prophets (Amos, Hosea, Isaiah), second half of 8th century, c) D at the time of King Josiah, the second half of the 7th century, and Finally, the P after the return from exile, late 6th century, which would have ensured the final closing. It This hypothesis is being upset in the past 30 years.
24. Is an example. Gen 12.1-5, after submission of the father of Abram and his brothers, said: 'The Lord said to Abram,' Leave your country, your kindred and your father's house to the land I will show you. I will make you a great nation, I bless thee, I magnify your name, which will be a blessing '. Abram went, as Yahweh had told him, and Lot went with him. Abram was seventy-five years old when he left Haran. Abram took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the staff they had acquired in Haran, and they began en route to the land of Canaan and they came '(Jerusalem Bible translation ). It is a famous text, a great force: just think of the most basic anthropological knowledge, where people of every religion took the form it has in a inextricable link with the transmission of his generation uses generation, descendants of ancestors. It is unthinkable as a people without their gods that the case here, that of people without a God (the vocation of Moses in Exodus 3, has a similar configuration). This God takes the initiative to separate the house of Abram's God (cf. Gen 31.53) and to promise a huge descent, such as that which is the population of the kingdom of Solomon. A God without respect to the ancestors is the project to create a people to which Abram was the first ancestor, who had to cut ties with its ancestors to him. It is therefore a remarkable piece of engineering theological!
25. Surprise! Neither Amos nor Hosea, or Isaiah (1-23,28-39), or Micah or Jeremiah, none of the major writers of the Prophets 8th to 6th century Abraham knows, not to mention his name. The first to do so, Ezekiel (33:24), failure in critical terms about the confidence of the Israelites remained in the country of exile in the myth of their ancestor the Prophet totally ignores the promise of Yahweh that we just read, it was not written of his time. So is everything that tell the first five books of the Bible: the prophets ignore the creation, Adam and Eve, the Flood, Abraham, Isaac and Jacob, the Exodus from Egypt, the Sinai covenant, Moses. When there are references, they are critical, negative (Hos 12.3-5, 13 Jacob), or very different (Ez 14.14 E 20, Jer 15.1, Os 12.14, 11.15-27 Jz, 2 Reis 17.7-23, Dt 6.20-24 and 26.6-9, Ezek 20). Astonishing ignorance of the Prophets. Or is it ours? It although we, readers (ancient and modern) about equivocal theology of these mythical stories of the Pentateuch (the output of speech put into the mouths of their characters, or that the conclusions of the narrator, is still in their composition) has was only possible dependence of the theology of the prophets themselves. It was they who produced the theological work that made possible the subsequent drafting of the first texts of the Bible , although later than previously thought Wellhausen. He must think that these traditions existed, at least in the oral stage, they had a religious, mythical, and were theologically criticized by the prophets, which come of it. "We must understand the prophetic classic, written by A. de Pury summarizing the thought of HH Schmid, not as a return to religion premonarchic (as speculated Von Rad), but as the questioning of the national religion and royal name a new type of relationship between Yahweh and Israel "(Pury, A. de (ed.), The Pentateuch in question. The origins and composition of the first five books of the Bible in the light of recent research , Labor et Fides, 1989, p. 60). So these are the prophets who are at the beginning of the Hebrew Bible, the Torah or Law came after them. The first Act to have been written was the second, deutero-(second in Greek) - nome (Law), probably at the time of Josiah (640-610 AC), some 50 years before Baylon's exile. It's a very extraordinary scene fiction a great speech of Moses (for the most part, Chapters 5-6, 11-26, the rest is later) in the desert of Moab, beyond Jordan, in front of Canaan, scene assumed before the invasion by the command of Joshua, the book with this name tells equally fictitious. The rest of the Pentateuch was written after exile or priestly writing after the return.
26. The beautiful conclusion: we may call, in general, the prophetic movement of all these writers of the Bible, prophetic texts themselves and narrative texts and legislative issues. And the Prophets offer a striking parallel with the Philosophers, authors of texts Greek philosophers.

Appendix II - How broke with Plato Socrates in the Republic

27. Scholars discuss endlessly the report from Plato to Socrates, but I think it can be fairly well placed in outline by a quick visit to the composition Republic of visit that we will open with a metaphor. Ready-to-dress is become common after the war of 1939-45, so far the mothers of large families, including mine, were often increase the old wool vests his kids, the art of this knitting is to embellish the seam between the old wool and recent to do not notice. This applies even when an author takes over for a text to add some new chapters: the art of Plato, who, according to Dionysius of Halicarnassus, often revising his dialogues, is so consumed that even today, commentators Always do not notice the tricks he Embroidery used. His writing is legible knit in the episode - recounted at the beginning of Book V (449b-450c) and resumed in early VIII (541B-544B), with a summary of three chapters added - both listeners Socrates speaking to the ear and then forcing him to reopen the question of the community of women. Can be distinguished in the Republic at least three versions: first that of Book I, on justice, which made for some of the early Socratic dialogues and aporetic called on the virtues (piety, courage, temperance); then the Books II, III, IV, VIII and IX, whose unit is clear proposal a new model for polished with a public education project, followed by the negative assessment of the four types of constitution that cities are known historically, and finally, Books V, VI and VII address the question the possibility of this ideal city and the abolition of the guardians of their homes by offering philosophers as government leaders and draft their studies around what will become ontology, the theory of ideal forms as a foundation model proposed city, including X-book on the consequences resume imortalité souls.
28. The advantage of this plan is it captures the first three main stages of the thought of Plato. a) In the first, it is more or less close to the Master and the non-knowledge displayed by it on its way to 'critical', say, traditions and lessons learned from others in the form of repetition, his use of the definition without proposing a way out of the ethical debate, as it must come from the exercise of thought and change of life for all listeners, the very exercise of virtue is debate. There is thus a kind of 'skepticism' in relation to the tradition (modern attitude par excellence in his resume that Descartes methodical doubt) which is not one (not in Descartes) as against 'relativism' of these opponents. b) The second step breaks with the ambivalence of this attitude, proposing a task of unprecedented political thought: see "Birth of a city" (369a-b) to rethink the model constitution. This second draft of the Republic seems to agree fairly well with the self-portrait of Plato as a thinker of the city, politics, beginning his seventh letter : she tells her break with the Socratic manner - metaphorical in the change of perspective, scale letters (368d) - in the way of questioning the virtue of each human to that of the city. Whence did he come, this new project? Various efforts of democratic political reform in Athens two centuries and the recognition of their failure, failure, and the condemnation of Socrates just makes very definite, which requires him to rethink everything, therefore, start from scratch. The essential thesis, more than the abolition of private property was abolished in the houses themselves in their double dimension, that of kinship and of economic activity. c) The third drawing on what we usually call the Platonism is the invention of what has become for us the philosophy of the first book in the second, the ethical widened the political in the third to both widen the ontology.
29. It it works, if not the first break with Plato Parmenidean school, at least a diversion. In a very general way, we can say that the wise philosophers including pre-formed part of Eleatic Parmenides had during the Greek movement of the great innovation of writing and ethics that emerged in Asia in the first millennium BC: Zarathustra in Persia (700-630), Lao-Tzu (640-517) and Confucius (551-479) in China, Buddha in India ( 543-479), identified in the margins of societies and their religious houses, schools exercise 'spiritual' turned to other than the desire to honor the war and wealth, other desires than those of the table and bed, other than to an ethical morality houses designed to secure the blessing of the gods. The "way of truth" of Parmenides, opposite of lies, contrasted herself between Good and Evil, was the tiebreaker - ethical, spiritual and intellectual at a time - between the experience of being marginal and thought on the one hand, and the the multiplicity of non-being melee (contingencies of things corruptible bodies, concealing the human capacity), which is the lot of human opinion, not capable of true thought: thinking of what is immutable in this changing . However, maintaining this duality between the intelligible and the sensible, Plato, very probably inherited knowledge of Pythagorean geometry and formed intellectually before those he intended to govern the city, opens, cons and cons Parmenides Socrates, the positive agenda of knowledge on sensible things - especially people and their occupations - by posing models immutable and eternal, Eide or ideal form, effects' in his work defining . Viewed from another side, the third stage of the Republic, however, revives with both anterior and grants: the theory of ideal forms is still assumed that only the soul of a people can come, for reminiscence, the wisdom, On the one hand, and secondly, being at the heart of Platonism, the theory is given as the justification for the prominence of philosophical thought the government of the new city. unit policy, ethics and knowledge or 'science', that is the grand design of Plato, whose dialogues contemporary writing of the third ( Cratylus, Gorgias, Meno, Symposium, Phaedo, Phaedrus ) work on various grounds and exhibits Republic the overall plan.
30. Or even a brief allusion to the 4th stage, initiated by the Parmenides: that the valuation - criticism and defense - ideal forms, Socrates will be dislodged from the main square (resumed only in Theaetetus and Philebus ) for the benefit of the old Parmenides, who argued with a homonym of Aristotle, Plato, as if indicated by where the latter stage of his thought was the result of discussions with his young disciple ("it's an observation I made the other day listening to you talk here with our friend Aristotle, Parmenides , 135c). Still, the following texts Theaetetus, Sophist, Politics, Philebus, Timaeus and Critias, Laws , will gladly turn to earthly realities in themselves, so to say, not only from the point of view of their relation to ideal form, these being relayed by the four kinds of be two principles, the Unlimited and Limited, their mixture and the source thereof, or the God of Good Idea ( Philebus, 23d), which had also the rule in Republic (VII, 517B-C). It is as if this issue was one more step, which probably remains Platonic, in the break with Socrates and Parmenides, but now in the direction Aristotle, the philosophy of the physis to come (we find developed from the report of Socrates and Plato in trying to read a little further).
31. The advantage of this way of understanding Republic as text matrix of Plato's thought is to allow access to its strong systematicity, despite the 'puzzle' of his many dialogues. It's the difference between Plato and Aristotle (and of master / disciple) who is also well documented: where the first asseoît his thoughts on reforming the polished, of the city, the second base moves toward the physis, nature, to which city and home (as Republic had abolished) are attached as realities 'natural'.
32. However, this extraordinary drama of a polis ideal, utopian, is equivalent to the stage drama of the covenant of Deuteronomy in the Desert, both texts having as a major goal of establishing a close link between ethics and politics. While the Hebrew Bible and the Socratic philosophy are the two pillars of Western thought, this is a tasty good news that the bases, the bases of these pillars, are texts that think the society, are the alliance of thought with the law .

Metal Core Wheels Orange

ON EUROPE EUROPEAN

Greece and Europe: similarities and differences
The work of Europe: the composition of the landscape of modernity
Three main features of the European Renaissance
The tearing of monotheism
The End of Europe The
-civilization "European miracle" between economics and philosophy





Greece and Europe: similarities and differences

1. A convenient way to address what was the gesture of Eu-rope, is to compare the five crucial centuries of history - Be-tween the fifteenth century when they began to (re) birth and the twentieth where she collapsed in his two wars - the three centuries of classical Greece. Can you com-pare these two civilizations from all the cel-who have devel-oped in the history of human societies? Three traits that are essential ren-tooth plausible reason this comparison sound. a) Both have been then-edge marketing and shipping them, one of the Mediterranean Sea, the other Oceans, walled up in some way to the east and south by large empires (the Persia and Egypt, in one, Islam, the Ot-toman, Russia, in the other), this power, they had to sell them then harder to West, the Roman Empire and the American Empire. b) Both have had a history of incessant internal struggles for hegemony between the above-Greek ties with the same language and same traditions and reli-gious literature, in one between nations of different languages Fe-ent and even religious and literary traditions, in the other, and these struggles have sounded their death knell, the Peloponnesian war there, the two Guer-res world of the 20th century here. c) Both have given the history of humans the only cases that it has been re-demo-cratic regimes, mainly related to slavery and colonialism, even violent relationship and 'blind' to the other barbarous or savage only two have been the source of philosophy and science, they knew fe-cond empires that have dispossessed [1] .
2. There is a clear difference, however, concerning jus-ly philosophy as a gesture of civilization. Certainly, Greece has received goods invaluable in the preceding civilizations, astronomy, the alphabet, counting, techniques, without which the polis would not have been possible. But this great discovery (for us), philosophy, the draft text and rational knowledge, this fabulous ca-deau offered Europe to come, classical Athens was produced at the end of its evolution, on the slope of the decline already too late to use its 'profit' civilizational, since his destiny took him 'out' of Europe in the Roman Empire of the East, Orthodox Christianity [ 2] in the Ottoman Empire until back a century and some to receive of Europe, the F-Con a poor relation, so the processed fruit-tage of the inheritance she had once left. What a strange fate for this 'Greek miracle'! The Eu-rope, by cons, has received too early on, when she was still well-under barbaric as many gold-Byzantine orthodoxy that civilization is-lamique: philosophy and literature ancient Jewish and Christian Bibles, the Roman institutions, all watched over his cradle. And it is as if, once will not hurt, the scriptures re arrived early at any time if the Europeans make their civilization. From a 'miracle' to another, the mid-ror will be reversed: there, the civilizations of democratic philosophy, here, from philosophy to civilization demo-cratic.
3. If you want to use the Marxist terminology here, this would-be to contradict the doctrine: Greek philosophy has re-survey of the superstructure, while in Europe it penetrated the infra-structure, driven by monotheistic theology at the heart of parental reports tee themselves. No doubt farmers and even noble warriors were they illiterate medieval Christianity that does put them at the clerks with a mini-mum-tional doctrinal training, which not only channeled to schools (monasteries and other) kids gifted stu-des, but led people to assimilate the seed of the Bible, with his stories, his stories', and seeds of philosophy, of onto-theo-logy heideggerian terms: one God creator of all-cause, as immortal souls of them in everyone, the vi-lowing and things in general can be 'de-fi-ned', 'inseparable' from their context. These seeds were se-pressed in a land of beneficiary (curse) diction ancestral gifts multi-ples, which probably stood for a long time: the world of saints, angels and demons of religions-popular - Christians Portuguese fights, both against the Christians also Castilian, some on behalf of St. George, others in the name of St. Jacques - the relics, pictures, ri-tual, promises, this proliferation, like pre-monotheistic ( pre-Deuteronomistic) shrines of local and regional-ter appears attesting the survival of a background polytheistic gods barba-tion who have not left Earth, their rituals more or less mingled with those of Christianity monotheistic Official [3] . But the report to the ancestors, the sacred place of anchorage, not least started by monotheism, paradox of his writing (9. 36): first by the violence it initiated the 'conversion' of the tribes and these remnants of the graft religious and by the fact that in Christianity, the pa-rents are the source of the one body of their bé-bies, the soul from God and con-tion directly, as was the baptism in faith;-end, year-Cetra became, in the late 12th century, the sinner souls in purgatory, de- ; baggy alms, penances and prayers of their descendants, victims in need of legal blessings , so to speak, complete reversal of the concept-year-thropo logical ancestor.
4. Let me explain the concept of civilization . It implies that a network-related companies in these a certain geographical area. In societies like the monarchy, as Judah and Greece, these relations become visible in war and in alliances, in marriages between son and daughters of kings which we have seen the Prophets are wary because of the inevitable-able intersections in- ; be myths, not wanting to downstream, but without much knowledge of those already there had always been upstream, known today as the reason his comparison between the cosmologies, for example. The trade was above all that of rare materials and precious, related to the con-struction large royal buildings and / or religious purposes and the luxury of being mo-narchiques [4] , it is mainly the latter cell-exchanging, in particular that relates to di-paid technical writing, arithmetic astro-nomic and reli-gious. This network - rather than desires, wars and trade - which makes visible what each exceeding so-ciety and its tissue-usa ancestral management, more or less differentiated pa-rent but still near the tissue uses of its neighbors. Christianity pre-European that is being described is thus conceived as a local civilization quite common to various com-panies feudal, with their ancestors and languages [5] , their shrines and traditions, their kings and nobles, their interests and desires, their Guer-res always reborn. The Church, somehow coordinated by Rome, is the visible link (monotheist) [6] this civilization, including networks of large monastic orders, the lan-gauge as the language of Latin culture soon Universities and Gold-don beggars. By extending creatively - As di-formerly known as theology and everywhere today - the work of the Co-tracks anonymous binds us an immense debt, the scholastic question - which I celebrated Thomas Aquinas, but every little article of his Summa Theologica marks the intertextual network that weaves its text and should have been so indecently help promote a proper name - the universities therefore give our eyes as the first major work- ; link to what will be the Euro-pean civilization. Emerging from the religion-only daily monotheistic, that is that the few large-fi gures of civilizations have become old-naked as our ancestors, the ancestors precisely de-listed vilis-tion, mixed pell-mell to the year-Cetra lineage of each so-ciety. How important is that one came from Naples, one from Oxford and a third of Cologne, that Columbus was ge-nevois, has learned his craft in navi-ing de-Portuguese and has covered the America Service of Castile, that Galileo was Italian [7] , Des-French cards, Locke and Newton and Leibniz English German. Their work makes them immediately of the ancestors of European civilization-pe-enemies. First it is Europe.
5. The place of philosophy Ontotheology from medieval civilization which Europe is proved after de-incisor especially its role - the 'maid (ancilla ) of theology, no doubt, but it' was this 'domestic service' which gave the concepts constituting the backbone of theology itself - as a teacher in the school and medieval-suite in the European school till now, teaching elementary to upper-Interior: everything about the school say think - definition, con-cepts, arguments, methods - to the philosophical hit that we know it or not, as evidenced by the striking Greek-roots ; question and Latin studded our European languages, such as Hei-Degg calls "the conceptual system European " [8] . It is the work of philosophy: it elaborates concepts or new-ering new possibilities of thinking, acting, living, insti-kill. However, it is good of the infra-tructural, although Marx had thought, because that, as school knowledge, has made possible all-able institutions that Europe has invented: scientific questions, you - ch-ni-nomic, political , legal questions, democratic questions, etc.. So the difference between Greece and Europe is that this one has not fundamentally changed its economic base, agricultural and assuming slavery and military hand (like the Romans in imperial expansion), while the work of Europe consisted precisely in the way in transforming the social landscape, will revolutionize itself from top to bottom, then dragging the others with.

The work of Europe: the composition of the landscape of modernity

6. Indeed, it is in a school in philosophical matrix, university scholastics first, lies the secret of the Eu-ro-pe. It has been said that they were the greatest invention of Europe (W. Market) and I can say as much as Europe is the greatest invention of its universities. For if we want to characterize his gesture to her, in comparison with those of Judah and Greece, it will seu-le-tion the work of some writers, thinkers, scientists, inventors or in-social reformers, nor how it reformulated the philosophical text, or the invention of physical and chemical crumb alliance with the technique and the machine. The gesture of Europe is indeed linked to this, but it wraps them in something that, in the history of humans, has only one parallel and anonymous-le-le, the Neolithic revolution was at the origin of society to May-sounds: the social landscape itself, society as a tissue constituent, who were upset. Civilization com-panies in homes and church monotheistic has changed in the civilization-sa-tion of institutions and companies families: this is what deserves the name of revolution [9] , non-national or social point, but its civilization-tion trend in global or universal.
7. We can briefly characterize the modern institution as a portion bounded and con-trout territory, organized-posed as calendars and Horai-res set according to specialized activi-ties (that's modernity) that, in very general terms, we refer to as "La-bour 'or' job '. These activities are carried out by a popula-tion of agents, organized according to their abilities so hierarchical. The institu-tion is also defined by its reproduction (as a tendency, at least) throughout several generations of agents and that this specialized activities have no purpose but self-sufficient, while on the contrary, receiving her out while they need for functions, they are also es-tially bound to produce ef-fects beyond the limits of their territory, whether commercial paper, to administra-tion that political, educational or other, so-creative types read or not. In all this, they oppose autarchy houses of yesteryear, and assumed therefore feels a net-so-cial kinship separate, which provides their agents, already adults. This is one of the most extraordinary effects nai-ing the revolution, before which, in any so-ciety patriarchal, the pa-rent was unit with the economy in the homes, these alliances-insurance Rant social fabric decisive is the only economy, become gigantic, gilt-nbefore which guarantees the social fabric itself, and the modern so-ciety is the fabric of institutions (private and public), the order of the kinship network becoming detached, what we call the family (for what-we invented the local residential: apartments in re-buckets im-furniture). It is more like May-sounds of yesteryear, a genea-logy patriarchal Ancestors [10] who traded his wives, but the compound (present or ephemeral) of a neck-ple and children. Two institutions connect these two networks: school, which ensures the transition of families to institutions, giving them the knowledge base necessary to operate them, market, which spills out to the families (and between institutions also) the products of institutions, they need to breed, they pay with the salaries received from institutions, without which the market could not function. Social ties (the frame-work nation-state) be established, will tighten the turn-network institutional, primary purpose of all the worries of powers, while the die-che-ta-tion of the kinship networks will be-la-ne more tasks, extra-tible of openness and of liberation, critical of his that have not stopped shaking fami-lies (nuclear, it is said) [11] , garlic-in different ways according to their the epochs and classified its so-cia-on: women's work in the new institutions, fe-mini-me, the extension di-vorce, sexual liberation-ing them (as homo-hetero-), seizure of mo-tions and religions, and so on: it's the end of patriarchy.
8. Then there is another new modern individuals, we have difficulty understanding how this is something that no other civilization has ever known. The people of the house depended in one way total or totalitarian father's home and his will for their work, food, subsistence, social position, or for their recreation, but the father house itself has no social value other than its May-sound, lig-nage which he named (as an honor, that is to say an inheritance-tage and therefore an obligation) . In the ancient world the word freedom has almost no meaning. Any other individual is the modern, defined by different brands: the difference between the family he is born and nurtured, where he resides, and the institution where he works on a limited number of hours per day (not fully taxable neither one nor the other), salary money that makes him the freedom to buy-ter as it wants to diversify and hence aesthetics its residential this, the passage through eco-it, giving each a glo-bal cultural knowledge necessary for its circulation as a citizen of specialization and expertise, necessary for its entry into the employment of an institution, insurance, by part of its nation-state, its human rights and citizen.
9. Development in Europe of the school, making it accessible to everyone in general the process of its subjectification - vocational, cultural and civic life - the process thus its free-dom, is linked to the parallel development of printing (since the fifteenth century) and the press (since the seventeenth century) and the two were behind the formation of public opinion in major cities in each nation-state, which had a decisive role, with move-ments poli-cies of great violence in the gradual formation of democratic regimes my question moder-ties. Democracy is a structural dimension of the landscape on the mo-European dernité . It is the way - both ethical (in respect of free-dom of citizens) and rational (in the organiza-tion of the debate reasoned opinions do) - the cheapest possi-ble to organize socially and politically-ing this network of institutions which is a civil-posed. It presupposes, therefore: first that the social fabric has become the network of modern institutions, including exchanges are done according to the rationality of the market, that is to say, the specialization and Money on the other hand are that generalize the process of subjectification (school) and individualisation (Employment and-lar) and the consequential formation of a public [12] .
10. We will try to mention how the Ontotheology (dimension of philosophical monotheism), after the double se-preparation , biblical God and philosophical definition, has made possible the physical and chemical sciences and So the art modern, separate return, had the major role in the OEU-tinue to Europe in the composition of the landscape of modernity. It is part of the his philosophical re-Eu-rope that will be read in its report Structural rel to the history of the con-struction of the Euro-pe as shown vilis modern.

Three main features of the European Renaissance

11. Between Occam and the Europeans, there was the Renaissance of Europe, if not his birth, his baptism. It was the Greeks who gave the name of one of his muses to this 'Asian peninsula', which they knew could not be much more than the existence to their far northwest, but it is scholars remained a name and it does not seem to have become common before the sixteenth century, where it is found in Erasmus, Camões and Tasso, probably in connection with the disclosure of printing and writing in languages worm-naculaires new nations being born, but also recast the image of the world in maps. It could therefore be a re-birth name: Europe who reads begins to identify itself vis-à-vis a world that is much larger than we previously believed. In re-te-ing the year-born 1450-1520 as pivotal years, we could discern three lines of force.
12. a) In 1450, Gutenberg invented the printing or typographical graphy and Development this technique of writing is as fast-tion until 1520 almost no one more manuscripts transcribed [13] . The movement initiated by Petrarch philological-that (1304-1374) - his desire to find the authentic text of Cicero in the game of its variants manual, dawn of the textual criticisms of the nineteenth century - will assert progressive-ing as re-turn to the ancient pagan tradition beyond the school-last-and that will be strongly scattered by the disclosure of li-tinue im-pressed and by the end of the copyists. Petrarch but not focusing on the enormous CUPE that text, it also seeks to find the 'force' and'in-dividualité 'the great orator Latin: Renaissance will continue this search for' men 'of antiquity, in a move that stands out as much Christian domination and theological than that characterized what they pejoratively called 'Middle Ages' as the argument of authority as such, in this re-search that seeks to place the texts and their citations in the historical riciser, to revive in their circumstances the men who wrote. This is one of the senses of hu-manisme that in another sense, painting and sculpture cultivated in the wind love the naked body, details of clothing and de-decoration, paganism-scenes I mentioned. It goes without saying that, boil-culated by this hu-manisme, ch-garde-ism ristia theological dominance, but not without reform. The movement I am trying to evoke, located in the printing of a kind engine, subvert Christianity have now more easily from the Bible in the hands of everyone who can read: from 1517, Luther pro- ; poses the 'book review' of the text Biblical, modern gesture par excellence, and challenged the authority ro-maine. Individualism is born Christian, but under protest. The axis literary in the broadest sense of the word, which was in-core may not be far from Rome, will move to the northern regions, where Europe will [14] . The translation of the Bible that Luther wrote in German is the first major literary work-porary in that language and the translations that we will soon in other languages signal the new focus which is directed to the lan-guages vernacular of future European nations and announce the decline of Latin in writing. Throughout the sixteenth century they wrote the first grammars of these languages, and usa-ges her, before the general and rational grammar centuries conventional question.

E viu-se a terra Inteira, de repente / do arise redonda azul Profuna --- do "
(Fernando Pessoa) [15]
13. b) In 1450, the Portuguese caravels, under the direction of Henry the Navigator (d. 1460), have already arrived on the coast of Guinea, in 1488 Bartolomeu Dias double by South Africa in 1492 Christopher Columbus arrives at what one is self-ra British but not American, in 1498 Vasco da Gama rear-ve in India by the African sea. The movement of De-covered end with the trip Fernão de Magalhães (1519-1522) touring the world and finally prove, experimentally, the sphericity of the Earth (Copernicus makes plausible-ing). The experi-anything-that control everything in these new worlds that we give to the attention of the world, worlds of knowledge as [16] . These are the instruments of observation water far from shore, the new-geographies and maps, the new calves stars in the hemisphere south, the new species and a few botanical zoological questions, new low-peoples and their customs and beliefs others. So many things to con-nai-be that the ancients knew little, that their books do not teach, which are only given the experience with the re adventurous of knowledge. The quarrel of his see-through experience con-be know by the authority of elders is already that of a Pe-Duarte Pacheco RIAS-na vigateur Portuguese in the early sixteenth century, long before de- come that a Gali-Lee.
14. c) The third base line occupies the whole of the Renaissance, but we can identify exemplary fashion in the life of Leonardo da Vinci, born in 1452 and died in 1519, as if made expressly for fit into the period I have chosen. In the vast and legendary variety of interests, two seem to me to focus on, those of the artist and those of the in-neer: what brings them together, beam-master of the Renaissance, the new relationship between vision and hands [17] the graph as the representation space. Whether the prospect - Fri [18] - painters, sculptors and architects - that Da Vinci geometrically, measurements and proportions and their regu-rules, whether Anatomy and bo-tannic or mapping marine and terrestrial, whether in-core machines varied in all cases it is Rap-ter vision in hand, it 's acts of inscription space in the drawings. N'ou us not forget that the Renaissance was a time of great mechanical invention: high furnaces for smelting iron, system connecting rod-crank and pedals various machines, pumps, suction and compression, machine rolling and manufacturing of wire, from the mill to make silk and art to low, and so away: the essential machinery and engre-na-management described in Encyclopœdie of Diderot and d'Alembert have been inventions of the Renaissance, who has missed the use of new energy-gies-strategies The steam engine, the engine of the future in industrialization. These are the people of the Renaissance-Enco re-sale in which the idea of automation, with this already implies that, if you will, a physical which is more physical than the Greek . And also the idea of regulating various gears (grandfather clock from the fourteenth century), which we will triumph in the mechanical engineers of the nineteenth century cians and their huge factories, large-sized machines with belts the move-ment of a single motor to the shafts of several machines.
15. That these years have been true years hinges, one of those periods in Western history where those that live feel of a dazzling turn of civilization, this is the Attis-te Milanese mathematician and physician-Gero Lamo Cardano (1501-1576), in praising, in sound-spelling-Tobio De propria vita "Among the natural wonders-rels, the first and most rare is that I am born in this cen-tury when the earth was de-roofed, while the ancients there little knowledge saient over a third. [...] The knowledge has expanded. What is more wonderful than the arty-Lérie this deadly lightning much more dangerous than the Gods [...]? [...] Add to this the invention of the im-printing company, conceived by the minds of men, realistic-lized by their hands, that can compete with the miracles di-wines. What are we missing if he still take possession of heaven? " [19] . Artillery - which will fire between European nations-in-nemies ties, raise the absolute monarchies and help them win temporal power that ecclesiastical - the printed-me-laugh-ventions and minds-and-hands of men in riva-ity with divine miracles, men to conquer the skies, the as-tronomy first, then the philosophy, techno-lo-gy finally in our century, we could read-in for this kind praise prophecy of Europe's birth-health, not speculation in Christianity as the previous one, but registra-tion and ra-tional, civilizing like Greece, but from where it could not go.
The tearing of monotheism

16. Christianity is broken into two halves, one of which will tend to fragment according to language and / or nations, the other 'cons-ming reforms' so monolithic as a bastion of Catholic resistance. That is to say that Christianity is giving way to European Christianity: if Christians have, in principle, the Biblical text that in common, they do not live with less opposition, that is theoretical - some read the Others keep the Bible that closed-in Latin and replace them with strong anti-catechisms Protestants - or practice - in the liturgy, in worship or not saints and not the denial or indulgences, in the organization ec-clésiastique, some iron-ming convents, others cannot and strength-creating semi-nai-res, multiplying the Inquisition in Eu-rope Latin South. Can we still speak of monotheism, mono? Opposition also ni-economic level, following the quarrel of indulgences, the negation of theological purgatory [20] and closing monasteries, much of the expense-creates his [21] as back- born circa capitalist invest-ment, 'blessed' by Calvin (Weber). And between the two adversaries Christians ap-pears a new skepticism - viste and individualistic subjectivism par excellence, natural child of the exam-free men and the Great Schism - who believes neither the one nor the other, which certainly Me-who would become methodical, will have all-new way to ta-tasks-gies of the knowl-edge and thought, made possible by the differentiation of pa-radigme of Christianity, the meta-re clôtu -social beliefs, such as if the sky had been torn into two halves. What astronomy will confirm soon another side repeaters the per-turbation and skepticism: it is not only the so-Leil is now stopped and the earth round round round him and of itself, is the earth itself becomes a very did. That is to say that among the people cultivated the land enters into the sky and abolishes the old op-position between two worlds, that of the movement perfect, extra-tible of mathematics, from above and that of change and physis or nature, those who are born and die-rent, to low. Newton is that will make astronomy and physics Velle new one science. This will be the se-cond blow in Monotheism, since it is the mythical source of the separation that is so, law, put into question. But dou-ble blow: the new physics, an astro-physics, will link the two effects, the critical se-preparation heavenly / earthly one hand and, on the other, the technique, which receives, through philosophy, the status of a 'separate'. It happens.
17. Luther thus reinforce reading and criticized the attitude that the li-ber review Scripture and the world to know, prepara-rent classical philosophy, the methodical doubt that resurrects Rene. The universal God will redial up to Kant, with uni-versal reason: that is to say the reason that reads and thinks, and, from this thought, questions the perception that sees 'objects' . These new 'subjects', delivered to the re-elaboration of knowledge, the pen-posed, knowledge, become philosophical theme, too, as if to understand the passion, speed the arrival of new ; new ideas and experiences, pushing necessarily the reason to the 'subjectification' sound, like that of science, objectivity VAIT 'rational objects. It is in this place twice - which is the same, says Heidegger, as if it were aware of the etymological spelling strategies, the ob-jectum science 'throwing' 'cons' (ob -) its sub-jec-tum, the object as object to subject - in this place where ra-tio double-your-nalis and empiricists oppose noisily that philosophy becomes independent of theology: the representation is a theme-phi-cal Loso, presence of the object in the subject, which (as reported in the world) replaces the soul (in relation to God) [22] . If I am right in what I said earlier, it was the inscription, writing and drawing, art and technical that both, who implemented the representation but is made explicit: the repre-senta-tion, it would be ignorant as the inscription inscriptions, registration is re-presented as thought-ta-tion of ob-jects, without atten-tion to the hand-ins ty-po-crit Chart texts, which the sine-designs and geographical maps, which meets the ta-bles taxonomic that organic is the ex-lapse -tions [23] .
18. We thus find two sources [24] to the idea as mental representation: civilization, the modern proliferation of inscriptions, and philosophically, from the 'name mental' occamien convey the universality of the single substances, via in-Suarez on until Descartes. It is thus a fic-tion, like the soul in Plato: one might indeed think it is, the turn-ing the sixteenth to the seventeenth century, some experience of li-Berater of thought parallel to that of the turn of the fifth to the fourth century BC, made possible in the margins of the city by the abundance of manuscripts: the soul per-placed to leave the context of sensible things and climb to a broad vision - a theôrein, a re-gard-economic panorama: seeing (- Orao ) all things (pan-) -, as the bishop praised the philo-tion in the Theaetetus Pla-tone: "[...] Is that real-ing his body alone is present and se-Journe in the city, while his thought, all this astounding con-[intrigue, charges, meetings, banquets] with disdain as things Mesqui-ties and worthless, while walk-through flight, as Pindar said, sounding the depths of the earth and measuring the extent of its surface [geometry], continuing the stars across the sky [astronomy] scanning anyway all nature and all beings as a whole, never stoop to what is near him "(174b, trans. Chambry). Something similar has probably happened to this new turn, the contrast between the episteme of the Renaissance and that of the classical period was clearly shown by Foucault [25] : as if abundance of printed and will rieti progressive interests, drawings and experi-ences, all these inscriptions had freed the boldest readers of 'lectio' school, co-mmentaire texts and are as the main source of thought, free from the 'language of the School' (The term is pejorative in Descartes and 'scholastic'). As if these vari-ous interests, new things to think and know, to imagine and experience to do their jumping your contexts, both of usa-daily as records management, gag-chemotherapeutic agents which-autonomy, evidence , clarity and distinction, in short, as if the el-be-naient of 'ideas' [26] . The criterion of truth that is so moved, nor the authority of the Ancients (or so the theologians, the Magisterium church), rather obviously glaring clear and distinct ideas whose Cogito remains the great example, even the act of liberation. Impossible without the work-able definition of centuries, these ideas - 'images', or better, re-presentations of objects that fill the soul and thus the body away from his place in the world (Descartes) - are by definition without context, ideas that come to mind, that we exchange, we discussed, which is subjected to experimentation, which is written under the new lo-cal analysis and the synthe-se. The soul-who-think thus gains a new stature: turned increasingly to the changing world, the world to change, it become-dra - throughout the classical period, 17th and 18th centuries - 'subject' ideas re-populated with objects, ideas to link be-tween them by relations of reason. Without this freedom of pen-off service contexts, to think of ideas 'universal', over and there would not have this broad movement toward the comparison of the structures of plant and animal anatomy, to Thurs grammatical and logical complements in complex sentences, to question the logic of exchange, contracts, production of wealth [27] , there would be no science. Including physics, extending the re-vo-lution of astronomy by Copernicus, will be the pioneer.

The End of Europe-civilization

19. If I used the convenience of the Year 1450 for his birth place, we could take the year of 1950 [28] as convenient date for the term of this modern Europe, victim-cen five centuries later his two great wars [29] , excesses of the so-called ideological e - se well-dressed, modern, alas! - An abstract representation nationalist wanting to pure, strong, who re-pand mad exterminator, so that Nazism was sui-cided Europe; which, on the other hand, was divided between East and West the east by a repre-senta-tion universalist abstract thinking himself able to control everything in the human world, his reason too atheist, that is to say, ab-so-read, how totalitarian the Inquisition . While the pagan folly, the country which was the Athens of Europe throughout the 19th century, has accomplished what we know - what we can not sa-see, what to say, there no words, because the excess of possible human experience - on the Jewish people, including hunting outside Spain and Portugal had been among the events inaugural-lateral 'of Europe. This death-civilization of Europe is distinguished by Enco re-demonstration, outside the home, the character of its deadly physical science: the atomic bomb was created by scientists-European, thrown out of the Americans on Asians, civilian populations killed like ants. We could bring the 'de-made' Europe's con-lig-sized welt of mistresses that we designed. The printed Merie gave the top spot it has occupied for five centuries-oped to images of audio-visual. The discoveries of the past have been per-co-decolonization, exploitation and even slavery small-little peoples 'de-covered', and years 50 and 60 were those of their de-co- ; loni-tion systematic Europe which have the CE-der to one of its former colonies domination of the oceans, and that any recent tunes. The Revolution will be astronomically consecrated by the space adventure and the ar-rival of Apollo to the moon, what Eu-rope was made possible not having been made by her. The in-fighting ceased for the hegemony be-tween European nations has been the rule for all these centuries and now sells-ing to the space com-mon market and the cur-rency, perhaps a day of politics. The rupture of Christianity ends in safety and in-larisa déchristiani-sa-tion mas-sive, that is to say in the death of Mono-Theis-me. Humanism is replaced by the technology and media-tion and becomes a discourse moral and political rights (human hands, ecology, etc.). Who are sagum to repair the ravages of te-ch-No- ; logy. In the perspective and proportions of the figures meet both their proliferation in-challenge-nie and trivialized in photography and film and their challenge-gu-ration in abstract art. The repre-sen-tation and 'it' subjects cè-tooth philosophies announced Nietz-che, which Freud's and Hei-Degg Deleuze and Derrida, deconstruction gradually consolidated what was so pe-ni-ably built by Europe. What is being Renai-be, we do not yet soaps sa-say, but it seems that this is something else. Sometimes we think it can be monstrous.

The "European miracle" between economics and philosophy

20. Maybe setting the contrast between Europe and Japan may allow it to broaden the discussion: why only Europe and not any of the great Asian civilizations, China, India, the Ottoman Empire, which were at its height, if not more developed in the late 15th century, modernization has successfully industrialized tee? A 1981 book, the economic historian EL Jones [30] leads the comparison between these four main historical regions from 1400 to 1800, by calling geographical con-text and political conditions on par-ticular market: it's called The European Miracle, and it is not inappropriate, because his last sentence is this: "the development of a very long time Europe seems a miracle. If there had been a week-lar development in Asia, it would have been a supermiracle. And 20 years later, the introduction réeitère before the final word ("there is still much to do" in this "comparative economic history"): "looking good, maybe there is something supernatural cension did in Europe ". The word 'miracle' in a meticulous scientific signifi-lous-trust defeat to the analysis: there, there are many factors of partial explanation, but we do not know how to collect a satisfactory manner. Now it happens that the author is perhaps too strict in the range of factors 'economic' he holds, the most shocking is that he does not consider the comparison between the sys-d 'ATTENDING-ment, never speaks of the medieval universities, its referendum is books only for their business, not their content ('reason', for example, logic, science, grammar [31] , not to speak of philosophy). And another thing more astonishing in-core: never mentioned is the formation of a middle class - as she is focused almost all factors of progress (trade, science, technology) in their care - and therefore the historical reasons for its formation in Western Europe and not in the great Asian civilizations. The title of the book you just read are "Bible and philosophy in the construction of Europe"; without claiming that my arguments replace his own, without claiming a philosophical reading (admittedly, Rap-ment methods civilizations: the gesture) may be competition to that of economists, I wonder if it does for would-be supplemented by the considerations I have suggested. It would be necessary, of course, that these considerations could be incorporated in my b-objects is analyzed historical (schools and books, what they cared, what developments there had in school-based programs and in the catalogs of publishers, for example) and articulated with the economic data say. It may happen paradoxically to undo, by considerations which include the Mono-theism itself, the com-position of God and his death, the character 'mid-raculeux' of this case not-sive.
21. If one reads the three similarities between Greece and Europe and their difference (11. 3-6), the beam is to offer reasons of modernity: a) what Jones calls the state system (aggressive) with a ' culture, common, b) sea trade, c) critical thinking and democratic, d) Greek Judeo Christian tradition as a legacy of Europe. Without doubt, it is not involved in Greece: there is still significant that it was a kind of miniature of Europe, and we also often speaks of 'Greek miracle' [32] . These are the points a) and b) are subject to economic analysis that detailed comparative c) and d) are assumed, while the technological invention that has led to industry remains the mystery: "[ ...] persistent trend for the introduction of technological innova-tions-logical origin of this trend is not clear "(Introd. second edi-tion, p. 32). However, among the three major traits of the Renaissance I rete-nu, the first two overlapping d) and b) and third, the new report vision / hand, retains the technology (and also the essential difference between European science and the Greek, namely the ex-periment as technical as the laboratory).
22. So how to articulate my reasoning argu-ta-tion type rather philosophical with the economic analysis of Jo-ties, as much as possible? I will leave the industrial revolution in reverse. If we had not invented the steam engine or electricity, that would be Europe? Companies such old-governed me, probably not much more developed than those of Asian empires, contacts with them continuing to be very distant. Question: What has enabled these two inven-tions? This is the pile of Volta (1800) which allowed the electric current and all experimentation that made possible the theoretical physics of elec-tro-magnetism. Although Gram, a former Belgian menusier-Fri-tor in the dynamo, "first-gen nérateur DC com-mercially available in 1870" (Landes 1975, 391-2), a process for the empirical form It is undeniable that it was not possible in the context of theoretical physics he knew. The same reasoning applies to J. Watt: the theory of physics machine will fear, thermodynamics, has been invention Wu a hundred years later, does not invalidate that Watt was a civil servant physics laboratory, with the head, eyes and hands of a physicist at the laboratory, it did nothing outside the context of science [33] . It was, in both cases, before experimentation laboratoriale theory, which was often the case in European history of science, to epochs where paradigms were still undeveloped, so to say. Therefore, the re-volution in-dustrial has was only possible because of the emergence of physics with Galileo, Newton and many of the very-gold, they are not historically understandable without the medieval universities. My argu-men-ta-tion about the "paradox of Galilee" was a way to articular l the game of biblical separation from God and those who made the de-finish in Plato and Aristotle, forma-tion of monotheism Me-aeval, then resumed his-Acts of Thomas Aquinas and Occam for this science - its 'ideas' and the Laboratory - has been possible 'without mid-scraper' in a very lengthy history and a lot of randomness, including what some of them geniuses, and his followers the technological revolution as capitalism. Alas, it is likely that this whole argu-ment is more or less unreadable by an economic historian, who are time that "the ground-the material issues is stronger" than "pure history ideas "(p. 30). But he will agree to agree that is something that is decisive for the contrast with Asians: we saw the Japanese complain to Hei-Degg (§ 7).
23. One may wonder if there is not a notable absentee in the analysis of Jones, who can make a certain unity to the various factors he identified: the bourgeois classes. He contrasts so very enlightening, the state system in Europe (where he never had an empire lasting from the 5th century) to the Asian empires of China, India and Turkey. Reasons of geographical context (agricultural areas very Rees-fertile surrounded barriers - mountains or dense forests - were at the heart of the major United Na-tions [34] ) this difference in explanation, which the other of these empires was a duality between the abyssal class warriors and those of the peasants, those who have other interests than ever to loot the agricultural surpluses or other wealth to live in a 'luxury asia-tick', as they say , that they have the largest number of children for a work-in Vail still lacks manpower. Trade is over-all luxury goods and merchants which become rich will never be safe nor their heirs, not to attract con-forfeiture arbitrary emperors, which "did not want to submit no-laient the law nor pro-posed legislation im-biased to their subjects "(p. 61). However, trade de-veloped in a divided Europe and with lots of hills and my maritime-navigable rivers was large amounts of mar-commodification common interest of kings being the tax rather than to confiscate and 'in Finally [35] . But also, I think he, the republics were Italians, the ports of the Hanseatic League, Amsterdam and Antwerp, which were the origin of this wholesale trade, because the government-ers did not as-sez land, the trade issue outside their home was their main cause of taxable income. It is also in these cities that the bank network grew, the credentials, that is to say money is signed, assuming also an agreement (monotheist?) Of civilization in this 'credit' in the signature of people who were strangers not at all. Jones noted very juice-ment "-ing the appearance of a European spirit in the bourgeoi-sie, the in-verse of the conventional vi-sion, which saw the broadcast from a UK particularly creative, develop-ment lop-pe-Commercial and Industrial had its roots in these net-works inter-na-tional commercial houses "(p. 198).
24. However, this difference - between the aristocracy on the one hand warriors, with the clergy and more, living on the surplus land and other farmers who cultivated - also existed in the Middle Ages. The first does not work-ing their hands, without the bourgeoisie n'au it would have been no-trade or technology. Jones noted how these surpluses have allowed the Crusades and the con-struction of cat-cathedrals, but seems to forget, to contrast with Asia, and develop-ment of towns and the university. I pretended, in glo-ing Market (these were the greatest invention of Europe), that Europe is the greatest invention of its universities. Not that they have 'done' Europe, which is especially re-bourgeoisie 'invented', that is to say trans-mitted the creative spirit of scientific invention (and possibly fomites the invention also te-chnological). Taking into account that criticized how the Protestant indulgences and convents meant the end of the medieval ecclesiastical economy and inter-pretation of the relationship between the Weberian Protestant Ethic and the Spirit of Capitalism must therefore understand another decisive factor in the industrialization it was essentially the Protestant countries of Eu-rope in West and North, the only important excep-tion of France and commercial cities of the cia-Flanders and Northern Italy. Literacy due to the role of play-ture of the Bi-ble (11. 34), along with the Jews, indeed, being among the decisive factors of modernity, it seems likely that the "free exam- ; men "Lutheran (which will echo the" methodical doubt "Cartesian) is one of the keys to the spirit criticized and that in-ventive. We can take these various historical factors, besides those relating to geography, through their effects in the formation of the Protestant bourgeoisie [38] who carried the bulk of extra-process of development which, since the Commons of the 12th and 13th centuries and their universities, since this great revival of his hands in history that has given itself the name of Renais-san is, since the invention of physics and philosophy of sub-jects and social contracts, resulted in the industrial and political revolution in the last quarter of 18th century.
25. One way to tell the nice side effect of the analysis of Jones, it would be-that it is Europe that made up the story, that companies asia-ticks were not historical, despite their knowledge of the Scrip-ture: that is what we mean by stagnation. And so the compar-ison with them is also a confirmation of my way to tell the work of Europe, landscape composition of the mo-dernité. We could possibly find a way to check the connection of Heidegger on "the European conceptual system" ing the design that I proposed on the historical weight, quasi-material, writing, text phi-losophy: it would draw up a list of my current b-to-the Greek root or tine which have been subject to philosophical debates and definitions, whether in the Middle Ages or in Eu-rope classic then take some samples of dis-course of various ty-pes of contemporary institutions and elimi-there undermine these terms to see if retain the sense or if the holes were de-structed. Is this a scientific way may be required into account by a historian of the economy?
26. But we could also try to com-pare with the same dis-course types of institutions in Japan, China, India, in Islam, how these terms are either absent or work-products, either become neologisms, through-out as is or adapted-tees. In a more general F-Con, perhaps it would be possible to ask the question what part of 'separation' - compared to clôtu-res-year anthropology of ethnic societies in which they were read - had the Large text Buddhism, and Confucionisme-tres, as happened in Judah (Judaism), Greece (Hellenic body) and Eu-rope after the Renaissance and the printing-Series (humanism). This may be more difficult, but could reveals to an attempt of some use-ve for dialogue between cultures intended to rencon-born-TRERE increasingly in the future, or to interfere to each other: because these texts were probably cool effects to these civilizations from which they benefit at-RONT to resist the leveling effect of the industrial and media sorts, to reconcile modernity with their traditions. It is also urgent in Europe, of course.
27. Either as a postscript. Aldo Schiavone ( History broken. Ancient Rome and the Modern West , Belin, 2003) takes up this comparison of Western modernity but with the Roman Empire, wondering why there were there a breaking story the disaster of Pan Western Empire, why it did not pursue it, continuously, the route of the mo-dernité. "Why economic civilization Western social and she had to be built through a relationship also tor-nected with and distant past with old re-devel if, instead of being its immediate development? "(p. 199). Ancient Rome and the modern West are "[...] two worlds apart, separated by a res insurmountable qualitative difference, which refers to the strata of men-tality, habits, behavior of material conditions and cultural forces whose lines of di-ver-gent radically " (P. 200). The ap-proach is more daring in terms of approach (where Jones is too empiricist taste for non-Anglo-Saxon), also cannot explain more, beyond the savings-tarciques small houses, the great commerce to lon-gue distance - the cereal-, wine, oil, manufacturing di-to-person concerned and in all layers of urban social - depends essen-tial-tion policy, that is to say of war: land conquered and exploited, rich, vain of his cus- looted, the slaves became Cape tured labor in the production of LVL-Fundia, mining and manu-bill. The stability of this system - it lasted from the first part of the third century BC. BC until the middle of deu-ond century AD. JC (p. 67) - is the very originality: there is no "eco-nomic sphere" (p. 46) independent, not free labor (the re-wages is stigmatized), no "middle classes" (pp. 96, 119), economic growth stopped when there were no more conquests to do (pp. 73, 222). The second part of the long chapter on "the slaves, nature, machines" shows how this system was "blocked" by an "abyss", a "fault" between knowledge-based and cross-training nature ". This is the way donty was overcome this flaw or deep, this separation, we tried to focus here, following the text on the construction and deconstruction of Monotheism Europe.

[1] The beginning was written in response to exposure in Lisbon on maritime art of classical Athens.
[2] As I write this, I was a state of profound ignorance of Occidental. The recent visit of the Byzantine and Christian Museum in Athens, including the texts that lead the visitor are of great clarity, made me understand the power and greatness of Greek culture. After his classical period, it was fertilized culturally throughout the Mediterranean and the Roman Empire, and thus subsequently told that here is a little, the civilization of Europe, before being sunk in the Christianity of the empire , to undergo the seventh and eighth centuries a strong urban crisis and return to ruralization : It was his 'end of world', parallel to that of the West, offline. But then, she has fertilized Christianity itself and created a new culture and civilization in the Greek language, that of Byzantium, which fertilize the Russians and other Slavs, so-called Orthodox, the other half of the modern Europe. And then, in 1453, a second 'end of world'. Incredible!
[3] Similarly, it is a kind of polytheism-without-it would be gods in witchcraft in the Bocage Jeanne Favret-Saada ra-County ( Words, death, leave , investigates witchcraft in the Bocage , Gallimard, 1977). The 'cure' means that, before the various' forces' that cause injuries in the 'home', we must restore the unity of the body-house, the disenchant-ment first place 'single' force ' single '- Rassem bling-forces dis-gregation of the home - the sorcerer spilled on ad-verse.
[4] With the exception of the Roman Empire and its trade in cereals, wine and oil over long distances.
[5] But the work of linguists, Bopp to Dumezil on the area of lan-guages your di-Indo-European myths, suggest at least one nor-calf more archaic civilization.
[6] In addition to the double bond (home office) of each company (4. 16), there is this link civilization grafted on the other (s). Link civilizational, Mono-theism 'enters' everywhere in the super domum each house in each of the signs monarchical society.
[7] Here is what is significant double movement: Galileo wrote his Dialogues Italian, wanting to find support among Italian-lit but not very ecclesiastical or specialists, but the conviction oc-naked lead to their translation Latin (Holland) so they can Has the public had a dye-European. It seems that this was indeed the same con-damn-ing that led to defend the scientists, training of the Royal Academy in London and the Academy of Sciences of Paris, a sort of representation of the "community Universal scholars', 'support' of universal reason in the process of emerging ger.
[8] Way to Language, Gallimard, 1976 88
[9] While the so-called 'revolution' is usually not only in relation to it, or where he has acted in its birth: the revolution industry and its political implications, American independence and the French Revolution, or so-called 'attitudes'; either tried-tive acceleration in order to resume the delay: the revolutions in Europe and Latin America, those of Asia and Africa, and especially the Leninists. Because there has never been a revolution 'Marxist', as it should continue and complete the bourgeois revolution in the capitalist countries of Europe.
[10] This may be the homes of nobles who are closest to those of the ancient Hebrews. Home they also worship their ancestors and their genealogies is very well maintained, and thus the cult of blood, honor, courage in war, everything that we receive stories, read and reread with fervor of those great ancestors. "According to Gilles André de La Roque, a nicely-the man of good family was still in his blood resource ca-played-Tront enabling it to transmit to his descendants of good elements, even if he had a life unworthy. The nobility is in fact a kind of grace [of blessing], related to blood and race. The lines are beings of the nature. A mysteriously energy is the privilege of the noble houses. According to Jean-Ta Saulx Gate, 'the truth of the races' is clear, even if the kings lower ranks of people of quality in the ceremonies. Birth, although essen-tial families, enabling them to withstand the whims of the monarch, to maintain lasting fame, known to all, facing the uncertainties of favor and the court life "(Labatut J.-P., 1978, The European nobility of the late fifteenth century to the late eighteenth century , PUF, p. 73, emphasis added). And further, the 'blessings' is also clearly marked: "The nobility [...] has a his-toric unquestionable right to power and honor. térieuse A mystical energy is the privilege of the noble houses of those glorious lines which, for Germans were of divine ancestry "(p. 75).
[11] In fact, the nineteenth century and part of the twentieth has been the subject of a strong disciple-naris and supervision of children, both academically and moral (and often religious). A whole body of literature on the education of boys and girls is deployed throughout the nineteenth century (as well as movements turned to religious pedagogy), the wave of Puritanism that has immortality-ized the Queen Victoria of England completing the devices 'humanist' whose effect is that of Dr. Ren-strong firm and this fragile nuclear family bourgeois newborn. From this perspective, the human would manisme reformulation in terms of family and individual (knowledge, competence, responsibility ethics ...) the moral of yore - in manufacturer new individuals in a heavy-Su ; per-Ego, Freud 'discovered' and that N. Elias told the story - in a world of strong agitation, both social and political at the level of ideas: the boys are defensive-DRE of "advanced ideas", the girls' romantic fantasies "ve-ro-mans bare and leaf tones.
[12] The questions of the type of political constitution, the electoral system, etc.., Not a priority. The single-party regimes (right or left) that have dominated much of the twentieth century should be seen as phe-nome-ties associated with developmental delay, whether we Vou-drait the speed of F-Con proactive, whether it was suspicious the mo-dernité and losing its traditional identity.
[13] The printing discloses reading beyond the clergy and officials from re prices, pushing colleges to the children of nobles and bourgeois, more or less wealthy places the Bible in the hands of non- intellectuals, but also novels of chivalry and other diversion works, gradually gives origin to a layer intellectual is no longer intended to church functions. The book gets into town houses and bring other worlds to the world of families, in their case-cultural Tarcis.
[14] Protestantism has played a very important role as well in the alpha-Beti-tion of populations in Northern Europe, as it had already happened to the Jews.
[15] "And we saw the whole earth, at once / round bursts into the deep blue."
[16] The recent book by Geneviève Bouchon, Vasco da Gama , Fayard, 1997, my very-very well how, in the epic of Portuguese India and Asia, is reconciled taste scientific discoveries nautical, geographical, astronomical and anthropological and taste of spices to your in-able European noble houses, and these two tastes are reconciled in ef-fect in a gesture of conquest, typical of warrior societies in houses, Afonso de Albuquerque established the strategy, based artillery and fortifications (Hormuz, Goa and Malacca) , ensuring military control of the seas. The most despicable side of this conquest, from the beginning was the slavery of black Africans, prac-cated elsewhere by Africans, Indians and Muslim-mans.
[17] reported a television documentary of the 80s, seen by ha-sard, which I forgot detail and not accept referrals.
[18] Etymology: perfect vision, completed, is that of a 'subject' human (humanism) from a point of view. Geometry or mathematics, which had a decisive role in future science, brought Plato ally criticism of Aristotle's dialogues have been translated into Latin by Marsilio Ficino to 1469, during this turn.
[19] Encycl. Universalis, vol. 14, art. "Renaissance". It is in this encyclo-pedia that I have drawn the bulk of the material in this subchapter.
[20] J. Goff told the 'birth' to the late twelfth century and has been the support of theological economics medieval church.
[21] G. Bataille, The Accursed Share . The hello will no longer by works' (indulgences, masses for the dead, foundations of monasteries, etc..), But by the 'one faith'.
[22] But do not oppose too much about the soul and the soul of Aristotelian would (apart from its essential immortalized Christian tee) may be closer to the subject (apart from its Kantian finitude --- ------ only) it would be the core of the-gustiniens. Shall preclude the fishing-change of civilization between companies and corporate houses to let institutions understand this difference. The soul that exercised control over the body and its passions, women and children of the house and its slaves or serfs, and other domestics, she was born con-physis, nature, according to the syntax four causes of Aristotelian-licien, but not intervene, just as the pro-pre of the physis is to push for itself: the living are self-governing ', they feel birth, is fed-feel, grow and die for themselves: humans have none-the master himself, fertility is a blessing, a gift of the gods-of-ancestors of the Christian God. The subject, it is resolutely turned towards the world, in any complicity between one and another among the classical thinkers of the seventeenth century, those of the turn.
[23] Newton acknowledged. This ignorance of writing (Derrida and his Grammatology) as a technique of language extends the EM-knowledge 'idealistic' without hands of the Greeks, although their 'soul' is replaced contemplative by a 'subject' facing the world, seeking knowledge and mastery.
[24] The philosophical questions retain their autonomy intertextual, in the act of composition incessantly taken over from generation to generation, but the turns are also interfere civilizational, inter-scoring eruptions which, in what I called the gesture sometimes require a particular thinker, a more or less abrupt change of this composition.
[25] Words and Things , chap. II-VI and III, respectively.
[26] So I continue my praise of philosophy '(8. 34), a philosophy that I do but I am not an heir (partial, as always in matters of inheritance).
[27] This is how bourgeois, instead pick them up by winning drinking-tins, the way of the warrior aristocracy.
[28] The Marshall Plan aid from the United States to rebuild Europe in ruins, is absolutely unthinkable for the previous five centuries.
[29] After a century of peace, due to industrialization and trade correlative.
[30] O Milagre europeu, 2002, Gradiva, with an introduction to the 2001 report shovel the discussion it generated.
[31] The sections of a chapter "snake in general" in the sixteenth century, which greatly shocked Buffon in the eighteenth (Foucault, The Order of Things, p. 54) have clearly shown the differences between these two centuries.
[32] It may be that this argument of Jones, a) and b), the most convincing, I think he is also valid to explain it, its lack of inherited ge-being compensated by the inbreeding, which was highlighted in chap. 8 and 9, and the "laboratories" of policy and writing were a few Greek colonies of Asia Minor and Southern Italy: philosophy did not begin in Athens. A similar role has been in Europe the Italian city-states (§ 17), whose commercial and financial development has resulted in the movement of the Renaissance. The writing is innovative, especially in marginal environments, outside the circles of Orthodoxy, it is always the case for the vast literature.
[33] Nuance thus affirming Landes, who fishes for empiricism: "Science does not precede the technical long these two activities were parallels and inde-pa-tion" (contrecape Publishing French).
[34] All over the parallel 45 º North, a rainy climate and hard, more conducive to reason than passion, as Rousseau pointed out in his Essay on the Origin of Languages.
[35] The Christian Monotheism has prevented this arbitrariness on the part of kings
[36] Christianity and Greek philosophy are not factors sufficient components: the borders of the Byzantine Orthodoxy and Eslava still divide the Euro- ; pe. The contribution of Aristotle is also not enough: in the first half of the eighteenth cen-tury, Portugal Catholic used the gold of Brazil to erect a huge convent (which Saramago wrote the novel), as if one was in full medieval economy. Only then Pombal, the first mo-ernization, came.