Love Of Knowledge Research Articles

Konsep Etika Guru Perspektif Abuya As-Sayyid Muhammad Alwi Al-Maliki di Era Millenial

According to the Islamic perspective, a teacher is an educator who has a very noble task. As explained by Al-Ghozali, the teacher has a duty to educate and improve morals (adab) and to provide in-depth knowledge with the aim of increasing faith in Allah. Meanwhile, Ibn Abd al-Barr explained the figure of a teacher as someone who should adorn himself with Islamic manners. So, teachers should improve their ethics (adab). KH. Najih Maimoen Zubair also highlighted the importance of ethics for teachers. So that it has a book entitled the educational character of Abuya Sayyid Alwi Al-Maliki. KH. Najih discussed the educational character of Abuya Sayyid Alwi Al-Maliki in detail. Based on the above background, the researcher is interested in conducting specific research on how the concept of ethics of the perspective of the teacher of Abuya As-Sayyid Muhammad Alwi Al-Maliki and its relevance was presented by KH. Najib Maimoen Zubair in his book entitled Character Education of Abuya As-Sayyid Muhammad Alawi Al-Maliki. This study uses the literature study method, the primary data source is a book by KH. Najih Maimun Zubair, entitled Educational Character Abuya As-Sayyid Muhammad Alawi Al-Maliki and secondary data sources in this study using several supporting sources from various books and articles such as the book written by KH.M. Hasyim Asyari, entitled adabul alim wal muta'alim, the analysis used is content analysis. The conclusion in this study, explains that the ethics of the perspective teacher Abuya As-Sayyid Muhammad Alwi Al-Maliki is divided into two parts. First, the ethics that teachers must have in themselves, include: Getting closer to Allah, having a love for knowledge, having noble character traits, having a noble character and having a character like writing (making works). Second, it is the ethics of teachers to students and the surrounding community, as well as ethics that are embedded in a teacher, it is not enough to stop with him. implementing darmawan, implementing noble character, getting used to loving the faqir and the poor, and teachers are required to be able to implement the nature of love for experts in science. a concept and implementation of teacher ethics that is very relevant to the changing times and the domination of young teachers in the millennial era.

Bâbâ Farîd’s Hymns in Granth Ṣâhib with Qur’ânic Backdrop: A Review

Bābā Farīd al-Dīn Ganj-i-Shakar, considered as the first Punjābī Sūfī poet, not only exercised his skill but also conveyed Qur’ānic and Prophetic (PBUH) message through his Punjābī poetry. His poetry is a rich source of Islamic teachings in lingua franca of the Punjab. The research intends to explore that whether the inclusion of his poetry in the Sikh scripture is recognition of Muslim mysticism or the poetry itself. The study attempts to examine the relation of the hymns of Bābā Ṣāhib with the teachings of Holy Qur’ān. Bābā Farīd, because of his high stature as an originator of Punjābī poetry, got a place in Granth Ṣāhib. The goal of this research is to highlight the pivotal position of Bābā Ṣāhib in connecting the two major religions of the world. The paper not only substantiates the historic position of Bābā Ṣāhib but also gives an insight to the services rendered by his poetry in promoting the interfaith harmony in the Sub-continent. This article focuses on Bābā Farīd as a literary and moral Canon, which led his work to be included in Sikh scripture. Moreover, it hints at the nuances of religious tolerance, mutual respect and love for knowledge, which lacks otherwise in a multi-religious society. In this article some of Bābā Ṣāhib’s verses in Granth Ṣāhib will be traced and analysed, taking into account their Qur’ānic interpretations. The comparative and somewhat historical approaches have been adopted to lay out a vivid analysis of his hymns in relation with the verses of the Holy Qur’ān and hence a message is extracted. Thus, he, evidently becoming part of one of the greatest anthologies of Punjābī poetry, attracted a huge outreach. The research question of this article is, whether the Holy Qur’ān is a basic source of Bābā Ṣāhib’s poetry or otherwise. It is strongly recommended that in order to attain actual harmony in our society, Bābā Ṣāhib’s work should be published in Shah-Mukhi script for the contemporary readership.

Entre el Renacimiento y la Contrarreforma: conformando la memoria histórica de D. Francisco Coutinho, 3er conde de Redondo (1546-1564)

Retratado como una brillante figura renacentista que conjugaba el éxito militar con la pasión por el conocimiento, la labor de patronazgo de D. Francisco es bien conocida. Este artículo compara su memoria post-mortem con una evaluación de los cargos que ocupó: la capitanía de Arcila (1546-1549) y el virreinato de la India (1561-1564). Se estudian la Casa y primeros años de D. Francisco en Arcila, así como su estrategia para recuperar el favor regio, que culminó con sus nombramientos a gobernador de la “Casa da Suplicação” (1559) y virrey de la India (1561). En este último destino había grandes expectativas por el desempeño de Coutinho; es relevante comparar las órdenes de la Corona para atisbar si tales expectaciones se cumplieron. Este artículo reflexiona sobre la relación entre las diferentes identidades del Imperio Portugués, al mismo tiempo que se enfoca en el estudio de caso de la construcción de la memoria histórica de Coutinho.

It Isn’t Just Them

It Isn’t Just Them Kathryn Lofton51 For some time I thought about the problem of sex abuse by clergy as a historian of religion and as a person who grew intellectually through reading queer and feminist theory. But over the last several years I have increasingly considered such abuses in the context of ongoing revelations about misconduct in higher education. When I was thinking intensely about sex abuse in the lead-up to a conference, “Sex Abuse and the Study of Religion,” that I hosted with Robert Orsi and Terence McKiernan at Yale in September 2011, I came across this description of the web of emotions that occurs in sexually abusive relationships from the American Academy of Child and Adolescent Psychiatry: The child of five or older who knows and cares for the abuser becomes trapped between affection or loyalty for the person, and the sense that the sexual activities are terribly wrong. If the child tries to break away from the sexual relationship, the abuser may threaten the child with violence or loss of love. When sexual abuse occurs within the family, the child may fear the anger, jealousy or shame of other family members, or be afraid the family will break up if the secret is told.52 Within the documentary materials available, this standardized profile of abuse is rendered relentlessly specific to Catholicism. Sexual abuse is a practice within an existent relational dynamic, one that simultaneously transforms and calcifies the hierarchies and codes that determined the original affiliation. For me it would be absurd to talk about Roman Catholic sex abuse in today’s context without also thinking about what learning about it can help us understand about the hierarchical spaces in which scholars spend so much of our time. If abuse is a ritual practice of hierarchy, then it might be inevitable that institutions—academic and Roman [End Page 26] Catholic—include significant abuse. Consider the above description from the American Academy of Child and Adolescent Psychiatry. Note how it described that the child becomes trapped between affection for their abuser and recognition of the wrong they make; how they know what they are doing is wrong, but they can’t break from that wrong abuse because they might then experience other repercussions, including, most chillingly, loss of love. How many situations of abuse in the academy occur on the exact same terms? That the abused person needs the relationship, needs that bad love, they think, more than the freedom from it. Why? Because if they say what is happening is wrong, they don’t just destroy this particular relationship. As is written: “When sexual abuse occurs within the family, the child may fear the anger, jealousy or shame of other family members, or be afraid the family will break up if the secret is told.” Nobody wants to break up with love—the love of a caretaker, the love of knowledge. Even more: nobody wants to break up with the container in which the love is transferred: the family, the church, or the university. What if the secret of the academy is told? To tell the truth of one abuse of power is to show the abuse of power that suffuses the whole system. Because while every story is particular, every individual faculty member or student singular, the refrain once told is not: “I was afraid to tell the truth. I worried that I wouldn’t get a good letter of recommendation. I worried I wouldn’t get a job.” We are silent because the system keeps us in it by our desire to stay in it, to keep it, to keep open the possibility that we could become a part of it. I need the family, I need this job; I need these more than I need my security from the harm they do me. This is a very, very hard problem to solve. Our love of learning, and of the institutions that facilitate our learning, is a tender thing. We want to stay in it: to be in that place. We want to be in it—we will lie to keep ourselves in it. We will cover up the pain it...

Kajian awal terhadap cinta ilmu dan keperibadian ummah cemerlang dalam kalangan mahasiswa Muslim

Higher institutions of learning must be prepared to produce future-proof graduates who can face industrial revolution challenges by transforming the core of curriculum as well as teaching and learning methods. As the industrial revolution maximizes the usage of technologies while reducing human capital, it has both positive and negative impacts. Therefore, human capital that is able to shape the industrial revolution is highly needed. This can be achieved by developing human capital with love for knowledge and an excellent ummah personality. A preliminary study was conducted to confirm the reliability of the research instrument used to measure the level of love for knowledge and their relationship with the excellent ummah personality. The questionnaire consisted of 60 items was distributed to 73 Muslim students at two universities. The result shows that this research instrument has high reliability for the constructs of love for knowledge and the personalities of the excellent ummah. Therefore, this instrument is valid for subsequent studies. This study shows that knowledge should be united with the personalities of the excellent ummah because individuals with these best personalities and strong faith are able to invite others to do good deeds and prevent wrongdoings. As a result, the human capital who are confident, balanced, and more discerning formed as needed by the future society.

Pasiones de la filología

This article suggests an approach to philology that examines the relationships between “love of language” and “love of knowledge” in the cultural context of Ancient Greece. In accordance with Plato’s view of rhetoric as an art of “psychagogia” (soul-leading), and with Aristotle’s logic, words are conceived as symbols of the soul’s passions and the mind’s dispositional affects. These ideas have engendered an enduring tradition in the philosophy of language that extends to the philological program in Romantic Idealism, specifically Friedrich Schlegel’s project of a “philosophy of philology”, inspired by Kantian thought and its influence on subsequent methodologies and critical approaches in literary studies. Emerging from this modern tradition of critical philology is a new understanding of contemporary theories of language and literature, encompassing Jacques Derrida’s and Paul de Man’s Deconstruction, as well as the insights of Hans Ulrich Gumbrecht and Werner Hamacher.

O que é Portugal? O que somos e porque o somos by Manuel ClementeO segredo da justiça by Pedro Garcia MarquesHumanidade(s): considerações radicalmente contemporâneas by Isabel Capeloa GilA Filologia e o Presente by Hans Ulrich GumbrechtBrexit: uma questão de racionalidade política by Annette Bongardt and Francisco Torres

Reviews 127 as also transpires in other parts of Cruz de Guerra, as much as he admires the Jesuits’ intellectuality and their love of knowledge, he is very harsh on the vow of celibacy. Himself forced to enter the seminary at the age of ten, Rocha, the son of landowners, abandoned the cloth when he moved to Portugal. As with most of Rocha’s narratives, Cruz de Guerra peers into his own past, which is entwined with that of Goans both outstanding and ordinary, both at home and abroad. Though his viewpoint is far from romantic or sentimental — at one point he describes Goan Freedom Fighters breaking into his ageing parents’ great house to steal a gun — and he is highly critical of Goans, he is determined to narrate episodes that show Goans at their best. One such example would be the undeniable link between the Hindus and the Catholics, as the final piece in the book, ‘Recordando uns episódios em Goa: tempo português em viragem’ [Remembering some Goan Episodes: Changing Portuguese Times], attests. It recounts the author’s experience in the Seminar of Rachol, the heart of Catholicism in Goa, when Rabindranath Tagore’s play Sanyassi, on Hindu philosophy, was performed. Another example would be his love of local customs and Goa’s language, Konkani, when he chooses to narrate that on the same occasion, in that same temple of erudition, where mostly Latin was spoken, a young Christian from Mardol got up on stage and, in the style of the popular tyatr, delivered a monologue about the vicissitudes of a cowherd when an ox runs away from the herd to go after a cow! What makes Cruz de Guerra a page-turner is Rocha’s ability to switch not only between genres and topics, but also between narrative tones. If he can be severely critical, he can also be amusing and entertaining. Manuel Clemente, O que é Portugal? O que somos e porque o somos (Lisbon: Universidade Católica Editora, 2015), 45 pages. Print. Pedro Garcia Marques, O segredo da justiça (Lisbon: Universidade Católica Editora, 2016), 75 pages. Print. Isabel Capeloa Gil, Humanidade(s): considerações radicalmente contempor âneas (Lisbon: Universidade Católica Editora, 2016), 60 pages + bibliography and notes. Print. Hans Ulrich Gumbrecht, A Filologia e o Presente, trans. by Ana Maria Carneiro (Lisbon: Universidade Católica Editora, 2017), 50 pages + notes. Print. Annette Bongardt and Francisco Torres, Brexit: uma questão de racionalidade política (Lisbon: Universidade Católica Editora, 2017), 46 pages + notes. Print. Reviewed by Paulo de Medeiros, University of Warwick In 2015 the Press of the Catholic University of Portugal (UCP) started a new series, with the title of Argumentos, which now includes twenty-five books, the latest of which is devoted to sacred art and architecture in Braga. Although Reviews 128 the Press (Universidade Católica Editora) has been publishing for twenty years in a diverse range of academic fields and disciplines, including not only the Humanities and Social Sciences but also Law, Business, Engineering and Theology, it does not enjoy much visibility outside those fields. The new series could change that, as it is interdisciplinary, very topical and accessible. Published in cooperation with the Fundação Cupertino de Miranda and priced at five euros per volume (€4.50 initially), there are many reasons for it to become a success and reach a wider audience beyond the restricted groves of academia. Unlike the comparable series published directly by the Fundação Cupertino de Miranda — also very topical and priced even lower, with the paperback versions costing just three euros — which is widely available to the general public in special displays placed in most supermarkets as well as bookstores, this series still needs better distribution if it is ultimately to reach the wide audience it addresses in Portugal. Conversely — and this is both unusual and very welcome — the books can be purchased from Amazon UK for a still modest five pounds plus postage. The topics covered are wide-ranging, encompassing some questions more restricted to an academic interest while others speak to anyone wishing to be informed, be it on euthanasia, the question of Europe, or the impact of refugees...

Introduction: Cultivating Humanity with Martha Nussbaum

Introduction: Cultivating Humanity with Martha Nussbaum

Dignity of Agency in The Aftermath of Personal Apocalypse: Martha Nussbaum, Lionel Shriver, and the Ethics of the Particular

Abstract This article tests Martha Nussbaum's assertion that a novel can be “a paradigm of moral activity” (1990: 148) and expands that claim beyond the boundaries Nussbaum is likely to have originally conceived, through a study of Lionel Shriver's controversial novel We Need to Talk About Kevin (2003). The article combines analysis of Shriver's narrative techniques and unorthodox moral argument with current clinical research, discussions of accountability in post-postmodern society, and Nussbaum's hopes for the place of fiction in such debates, particularly with regard to her distinction between the general and the particular in moral judgment. The article reveals how critical focus on violence in Shriver's novel has so far obscured Shriver's fierce and surprisingly optimistic ethical message. In addition to its astute anatomization of trauma, the novel offers readers a framework for envisioning rehabilitation from trauma that is both recuperative and generative. The process of mutual-reconstitution achieved by Shriver's characters challenges readers to reconfigure their expectations and assumptions; to engage with characters that court antipathy; and yet, to emerge from the experience profoundly humbled. Shriver thereby sets forth an existential model of significant importance to contemporary reformulations of notions of authentic self-becoming and of love's knowledge.

Why Martha Nussbaum is Right: The Empirical Case for the Value of Reading and Teaching Fiction

Abstract In Love's Knowledge and Poetic Justice, Martha Nussbaum makes a compelling case for the value of reading fiction as a means to cultivate “judicious spectatorship”—Adam Smith's term for the ethical stance of a morally competent human being and responsible citizen. However, notwithstanding the power of her argument, it is essentially an argument from authority and hence, would be would be even stronger if supported by empirical data. Although not well-known within the humanities domain, such data does indeed exist, in the form of convergent lines of recent research into the neurobiological and psychological aspects of reading fiction. Supported by the fruits of this research—the accumulating evidence that reading fiction enhances social intelligence and cognitive empathy at a fundamental level—Nussbaum's confidence in the value of fiction as a “school for the moral sentiments” would appear to be supremely well-justified, and any programmatic decisions to marginalize the study of literature within the curricular spectrum supremely ill-informed.

Bioethics and imagination: towards a narrative bioethics committed to social action and justice

Recently, the involvement of various authors coming from the social sciences and the arts has reinforced the humanistic component of bioethics. Their contributions vary from very theoretical perspectives to rather...

DIRETRIZES PSICANALÍTICAS PARA A ORIENTAÇÃO DE PÓS-GRADUANDOS

Após termos nos dedicado a uma extensiva pesquisa, na obra de Jacques Lacan, de elementos que nos permitissem lançar luz a respeito da complexa tarefa de orientar um percurso de formação de pesquisador, neste texto nos propomos a formalizar oito princípios da psicanálise que poderiam nortear a ação de quem se dedica à formação do pesquisador. Eles são: 1) existem diferenças entre corpo biológico e o corpo erógeno; 2) existe uma lacuna entre o ser humano e sua sexualidade; 3) a instância que une corpo e linguagem é o Real; 4) ensino e transmissão são duas coisas diferentes; 5) é possível transmitir o amor a um saber pelo agenciamento do Real; 6) a orientação funciona mais pelo que se faz do que pelo que se fala; 7) o julgamento do dito é feito pelas consequências dadas a ele; e 8) a escrita pode ser uma instância para levar o sujeito a criar um “si”. Esses princípios foram tomados como aporte metodológico para analisar os manuscritos do corpus. Por meio desta análise, percebemos que são ferramentas importantes para mostrar o que se passa no processo de escrita do texto acadêmico, apontando para os modos como cada pesquisadora deu consequência às diretrizes fornecidas pela orientadora de tese.

Platão e a beleza ambígua da democracia (i): a tensão entre filosofia e democracia

Inasmuch as it has in its core the power of the “crowd”, democracy rests on a concept which is directly and explicitly opposed to philosophy: philodoxy. While a well-ordered polis lies, according to Plato, in the power of those who have “the art of ruling”, and philosophy leads to the acquisition of this art, democracy is based on the power of those who are not qualified to rule, i.e. on the power of those who are able to manipulate their opinion ( doxa ). Starting from the opposition between philosophy and philodoxy, between the “love of knowledge” and the “love of opinion”, the present paper approaches the conception of philosophy as an alternative political project to democracy.

Relación entre la dinámica familiar y las fortalezas humanas

Positive Psychology is the scientific study of human optimum functioning, proposes that the institutions should enable the development of positive relationships and the strengths of people. Currently, counts with instruments that measure both strengths (Peterson & Seligman, 2004) and family functioning (Atri & Zetune, 2006). The interest of this research is going in that direction. The present work reports the study, conducted with 14 athletes of high performance sport, over 18 years of age and selected national of the same martial art. The results indicate that evaluated families tend to functionality. The family areas of problem solution, functional and dysfunctional emotional involvement present relationship with seven strengths: perseverance, love of knowledge, optimism/hope, courage, creativity, self-regulation and open mind. It is concluded that family functioning enables the emergence of certain strengths in high performance athletes and that growth options are possible in the area of difficulty.

Gregor Mendel: my time will come

Gregor Mendel and his work have traditionally attracted well-deserved attention of scientific society. The purpose of this article is to study the background and prerequisites of Mendel’s formation as a personality and scientist, the motivation of his scientific interests and discoveries which marked a beginning to the emergency of genetics as a science. Comparative analysis of literature have pointed at the way of his life in childhood, father’s work and mastering fine methods of handling plants as highly motivational factors. Obviously, Mendel’s personality developed due to his natural gift, love of knowledge and passion for studying. He was greatly inspired by studying with the theorist of hybridization and selection Professor Franz Diebel. According to the author, studies at the university of Vienna and in particular Professor Franz Unger, a botanist and cytologist, played a key role in Mendel’s becoming a scientist and developing the idea of hereditary factors (Anlagen) transmitted to the subsequent generation by gametes. The article gives description of Mendel’s experiments and his interpretation of patterns revealed. A conclusion is made that the reproducibility of Mendel’s experiments using different objects and traits, confirms his research objectivity and makes his results invulnerable to criticism. Mechanisms providing realization of numerical patterns discovered by Mendel got clarified after establishing of their complete correspondence with structure and function of heredity system. In conclusion, main achievements of Mendel which formed the basis of genetics and stimulated the development of several branches of general biology are mentioned.

Jane Austen’s Erotic Advice by Sarah Raff (review)

Reviewed by: Jane Austen’s Erotic Advice by Sarah Raff James P. Carson Sarah Raff, Jane Austen’s Erotic Advice (Oxford: Oxford University Press, 2014). Pp. v + 201. $29.95. Ever since the publication of Deidre Lynch’s collection Janeites: Austen’s Disciples and Devotees (2000), Austen criticism has turned away from interpretations of the novels, celebrations of style, and commentary on such literary techniques and forms as free indirect discourse and the courtship novel. While biographical research remains central, the critical focus has shifted to fan culture, film and digital media, Austen’s influence on so-called chick-lit, and her position in the English heritage industry and the global marketing of romance. The importance of Jane Austen’s Erotic Advice, a work of literary criticism cannily titled as a self-help book, derives from Sarah Raff’s linking of stylistic, formal, and literary historical considerations, with a focus on Austen’s letters and a reconceiving of her fandom. Raff argues that Austen herself created the phenomenon of “Janeism,” an “exorbitant devotion” for the author that goes beyond what is normal in literary reception (1), precisely because “the author’s godlike care” extends to the reader’s love life (121). Austen establishes the position of readerly submission to authorial will through the speech-act of the “generalization” (1). In an account that elaborates on Geoffrey Bennington’s theorization of sententiousness, Raff terms generalizations “portals from the fictional world into the real world” (6). Generalizations resist fictionality, since they are subject “to the true/false distinction” (15). The reader’s acceptance of a generalization serves to eroticize her relationship to Austen, in the manner of the “‘pedagogical love’” in the plots of the novels (7). Like some of her heroes in relation to her heroines, Austen becomes Pygmalion to the reader’s Galatea. The didactic novel form that Austen inherits is simultaneously an erotic form, “for didacticism . . . is a mode of seduction” (7–8). Even while Austen critiques didactic fiction, her “works bring to extravagant culmination . . . the eighteenth-century ambition to intervene in the reader’s world” (164). Raff provides a psychoanalytic explanation for the operation of the generalization: the seductive power of the novel depends on transference from the love of knowledge or, in Lacanian terms, from love of the “subject supposed to know” (Lacan, qtd. in Raff, 17). [End Page 251] Raff’s focus on Austen’s construction of the author as both “cupid and lover” to the reader (132) results in a different grouping from the conventional Steventon/Chawton division of the novels based on the dates of the original drafts. Raff argues instead for the importance of publication date, so that Mansfield Park now goes with Sense and Sensibility and Pride and Prejudice, while Northanger Abbey fits in with Emma and Persuasion (2–3). In support of this new grouping, she provides strong evidence that Northanger Abbey was heavily revised after Henry Austen repurchased the copyright from Crosby & Co. in 1816. Raff claims that “Only in the three last-published novels does the reader’s relation with Austen’s authorial persona retain primary importance” (8). She attributes Austen’s “mid-career shift” to the 1814 letters of marriage advice written to her niece Fanny Knight (3), in which Austen adopts an “oracular tone” (67) in writing “as if she were the author to Fanny’s character” (4). The “Janeite” is in many respects the heir of the eighteenth-century female Quixote. Quixotic narratives rely on the generalization, the speech-act that imposes fiction on life, to the confusion of a character who fails to grasp generality. Despite the didactic novelist’s claim to avoid, through recourse to instructive generalizations, the dangerous effects of fiction, “generalizations in fact encourage the confusion between fiction and reality that plagues the quixote” (119). The female Quixote, along with the Janeite and the tutorial subject of matchmaking, is reduced to “the condition of erotic impressionability that antinovel discourse deplored” (98). Raff demonstrates that the matchmaking scenario in Austen’s life and works has a literary source in Samuel Richardson’s Sir Charles Grandison, in which the eponymous hero transfers the love of his ward, Emily Jervois, from himself to his virtuous...

Saint Augustine – The Apologist of Love

The concept of love crosses the history of mankind as a red thread, being a topic of reflection for philosophers and theologians, Christian or not, as well as a source of inspiration for virtually any kind of creation: literary, poetical, visual, etc. Thence, the various meanings attributed to the term – from the significations that emerge in such expressions as love of wisdom, love of knowledge, love of country to the acceptations of words such as Eros, philia, or agape. In these circumstances, we see why the universality of love, its various shapes, the final purpose of love, the ways in which it can be misled from its true goals, or its psychological or sociological aspects are just as many landmarks in the exegesis of this concept.One of the scholars who made very insightful and nuanced analyses of love, which was both the essence and the dominant of his entire life, was Saint Augustine, a theologian, a philosopher, and a well-known writer. Starting from sexual desire, passing through friendship and love for one's neighbour, and culminating in the love by God and the love for God, the successor of the Apostles Paul and John, while leaning relentlessly on faith, on the one hand, opened his heart and confessed the stages of his own conversion, and, on the other, sought to transform those he addressed into better Christians. As a result, this study aims to exemplify all these forms of love in Saint Augustine's works, to show the path walked from the egocentrism of his passion to unconditional selfless love through self-knowledge, to highlight the relationship established between moral and God's love, to facilitate the accurate understanding of Divine transcendence, and, overall, to show why this theologian was also called the “doctor of love”.

Introduction: Nietzsche and the Passions

Introduction: Nietzsche and the Passions

The Ethics of Human Cloning in Narrative Fiction

The Ethics of Human Cloning in Narrative Fiction

<i>Quanto piace al mondo è breve sogno.</i> Petrarch and Schopenhauer: Elective Affinities

Art plays a fundamental role in Arthur Schopenhauer’s philosophical system, and among the many artists who Schopenhauer cites, Francis Petrarch may be considered the most significant. Schopenhauer includes Petrarch among his favorite authors, referring to him as “the poet of [his] heart” and quoting him in those parts of The World as Will and Representation and Parerga and Paralipomena that center on the topics of ethics and the art of living. In this essay, I analyze Schopenhauer’s most significant passages on Petrarch, suggest connections between those passages, and conclude that, for Schopenhauer, the Italian poet is much more than a poet; he is a true sage whose words one can turn to for comfort. Petrarch is a thinker, a promoter of solitary life and the love of knowledge, a writer of philosophy and, although only in part, even an ascetic man. From Schopenhauer’s writing, it appears that Petrarch encompasses many of the features of the ideal Schopenhauerian man: someone who understands the senselessness of life, who has succeeded in denying the Will and has been able to express it through his poetry, his philosophical writings and his life choices. Petrarch’s verses foreshadow the basic ideas of Schopenhauer’s philosophy; his actions and his example serve not only as a model and inspiration for the readers of Schopenhauer but also for the German philosopher himself.