Levinas and the symbol of the Temple of Jerusalem for the whole of humanity

Levinas no suele hablar del Templo, pero en sus comentarios talmúdicos, dice algunas cosas muy impresionantes acerca del templo y de su imagen. Así, al comentar el Tratado Yoma 10a del Talmud, dice que «El templo de Jerusalén, según el pensamiento judío, es un símbolo, que significa para la humanidad entera». Esta ponencia se centra en clarificar esta tesis de Levinas y en la universalidad de un sólo templo, que según su comentario al Rabbi Hayyin Volozhiner «es una réplica exacta del Templo celestial, el orden de la santidad absoluta»Universidad de Málaga. Campus de Excelencia Internacional Andalucía Tech

Abraham and Empedocles: two forms of religious sacrifice in the origins of Europe

During their period of Frankfurt, Hölderlin and Hegel paid special attention to the phenomenon of self-sacrifice, and its relationship with the configuration of Europe’s early forms of religiosity. Moreover, and according to Hegel, they discussed between each other this theme “for several years and frequently” since Hölderlin began to write a tragic drama about Empedocles of Acragas. This happened on 1797, the first year of Hegel in Frankfurt, where Hölderlin lived and had published in mid-April the first volume of his Hyperion. In summer he began to plan the tragic drama. On December 11, 1798 he begins to write the first and unfinished draft of Der Tod des Empedokles, in a town nearby Frankfurt where he moved after being fired of his job. In the autumn of 1799 he writes several philosophical essays trying to develop some of the problems he confronted in the first two versions of his drama. In December he conceived a new plan, which was developed in a new version, also incomplete. This last draft has implicit references to Hegel, as characterized in the priest who opposes Empedocles . During these days in Frankfurt, Hegel was also writing on the abrahamic religions —The spirit of Judaism and about the role of love and its fate in Christianity—. As it is well known, these encounters with Hölderlin brought about a radical change of some of Hegel’s previous opinions from the Berne period. These changes will have an enormous importance in the mature thought of Hegel. Hölderlin was the first student of Fichte who made a serious criticism of the I as principle of philosophy. This criticism will help Hegel to formulate his notion of spirit as something more radical than the self-consciousness subjectivity. A spirit is something that can be in other as in itself; that can be at home in otherness. So, a spirit it is not a pure I, limited by the non-ego. The core of this notion of spirit has to do essentially with Hölderlin notions of life and love. And for the formulation of these ideas, Hölderlin needed all the work developed around Der Tod des Empedokles. As Harris has shown: “Hölderlin's mind was moving from the philosophically-poetic figure of Hyperion (the Titan who accepts political failure) to the poetically-philosophic figure of Empedocles (who accept Titanic martyrdom as an earnest of the people's political rebirth”. With things as they are, Hölderlin and Hegel focused their work on two outstanding figures of religions: Empedocles and Abraham. They both accepted in their life a religious sacrifice of themselves. The aim of this paper focuses on the understanding of religious sacrifice in the works of Hölderlin, Hegel and Reinhard Lauth.Universidad de Málaga. Campus de Excelencia Internacional Andalucía Tec

La respuesta hegeliana al acosmismo de Spinoza. El alma como primera manifestación del universo en el espíritu

La acusación hegeliana de acosmismo a Spinoza no tiene repercusiones tan sólo en el ámbito metafísico, sino también en el an-tropológico. La filosofía del espíritu subjetivo se inaugura con una discusión sobre la presencia del cosmos en el ser humano y el puesto de éste en el universo. Los hábitos, cuyo estudio se realiza al final de la primera parte de la filosofía del espíritu subjetivo, posibilitan que la libertad llegue a las dimensiones naturales del ser humano.Universidad de Málaga. Campus de Excelencia Internacional Andalucía Tech

Spontaneous religiosity as a way of life in the global civil society

I follow here some of Robert R. Williams thesis on the relationship between God, nature and human being in Hegel. I try to connect them with a religiosity of the absence of God in contemporary times, and with the absolute and unconditioned respect for the other until the sacrifice of oneself, which make up and legitimize the life and work of many of the contemporary civil associations. These associations pursue global solidarity and Hegel did not attend to them in his account of civil society.Universidad de Málaga. Campus de Excelencia Internacional Andalucía Tec