Snapshots ?sub specie aeternitatis?: Sinunel, Goffman and formal sociology

Human Studies ◽  
1989 ◽  
Vol 12 (1-2) ◽  
pp. 19-57 ◽  
Author(s):  
Gregory W. H. Smith
Keyword(s):  
Sub Specie Aeternitatis

scholarly journals Spinoza (y Maquiavelo): notas sobre la lengua, la memoria y el olvido, desde una perspectiva materialista

2020 ◽  
Vol 16 (1) ◽  
pp. 249
Author(s):  
Sebastián Torres
Keyword(s):  
Sub Specie Aeternitatis

¿Es posible encontrar en la obra de Spinoza, leída por una larga tradición como una filosofía sub specie aeternitatis, un modo de comprender la memoria y el olvido, que les restituya un espesor filosófico y político? En estas notas, nos proponemos indagar en algunas entradas de la obra de Spinoza (y de Maquiavelo, de quien Spinoza es el más agudo lector moderno), a partir de las cuales es posible iniciar un trabajo de reconstrucción en torno al lugar que ocupan en su obra los conceptos de memoria y olvido, presentes en la cuestión de la lengua, e inscriptos en una ontología materialista, realista y democrática.

The ‘Great Thing’ and the ‘Small Thing’

2014 ◽  
pp. 156-207
Author(s):  
David Gillis
Keyword(s):  
Laws Of Nature ◽  
Great Thing ◽  
The World ◽  
The Law ◽  
Guide Of The Perplexed ◽  
Small Thing ◽  
Sub Specie Aeternitatis

This chapter examines what the idea of man as microcosm means for the place of the commandments in Maimonides' scheme of things. Mishneh torah's microcosmic form reflects the various parallels that Maimonides draws more or less explicitly in The Guide of the Perplexed between the laws of nature and the law of the Torah: both are perfect; both are permanent; both are accessible to reason. It implies the Torah's derivation from nature via the uniquely comprehensive prophecy of Moses, who understood God's governance of the world more perfectly than anyone before or since and translated this understanding into a system of laws. Despite Maimonides' programmatic remarks about ease of reference and so forth, the classification of the commandments in Mishneh torah is above all a rationalization of the commandments. Through its form, Mishneh torah presents them sub specie aeternitatis: they condense the rationality of the cosmos. Its treatment is to be distinguished from mystical interpretations that link the commandments to a supernal domain rather than to nature.

Israeli Composers

Tempo ◽  
1951 ◽  
pp. 30-34
Author(s):  
Peter Gradenwitz
Keyword(s):  
Work Of Art ◽  
Critical Attitude ◽  
Community Or ◽  
Sub Specie Aeternitatis ◽  
Creative Effort

The most clear-headed musical observers change their basic critical attitude when they start discussing the cultural and artistic contributions of what political terminology conveniently styles the “small nations,” or trying to record the growth of young civilizations. They then cease to judge the material at hand sub specie aeternitatis; not wishing to offend anybody, they sacrifice objectivity and choose a benevolent attitude instead. If a work of art produced by a young community or commonwealth pleases the critical contemporary, he takes a condescending stand of the see-what-they-can-already-do order and calls the work “promising” without taking the trouble to appraise the artist's or his work's intrinsic merits; if a creative effort seems hardly worth its paper or canvas the same critic will still say the artist and his people should be encouraged by way of a few benevolent words.

The vocacyon of Johan Bale and Early English Autobiography

1971 ◽  
Vol 24 (3) ◽  
pp. 327-340 ◽  
Author(s):  
Leslie P. Fairfield
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
The Self ◽  
Human Personality ◽  
The Past ◽  
New Ideas ◽  
Early English ◽  
Sub Specie Aeternitatis ◽  
The Middle Ages

Sixteenth-Century Englishmen were not frequently given to self-scrutiny—at least not in writing. This was a disinclination which they shared with their medieval forbears, since autobiography was not a very common form of literary activity in the Middle Ages. Monastic self-analysis, sub specie aeternitatis and guided by the standard categories of virtues and vices—yes. Coherent study of the self, for its own sake and in all its quirks and idiosyncracies—scarcely ever. In the early sixteenth century, the murmur of new ideas from Italy did begin to touch England: a sense of distance and of difference between the present and the past, and an awakened appreciation for the discrete, the singular in human personality.

“Sub specie aeternitatis”

1924 ◽  
Vol CXLVII (sep06) ◽  
pp. 177-177
Author(s):  
Edward Bensly
Keyword(s):  
Sub Specie Aeternitatis

scholarly journals Temporality and History in Spinoza

2021 ◽  
pp. 55-72
Author(s):  
Ericka Marie Itokazu
Keyword(s):  
Human History ◽  
Unsolvable Problem ◽  
Theory Of History ◽  
Sub Specie Aeternitatis

Spinoza’s philosophy is often characterized as a philosophy sub specie aeternitatis where time and temporality are notions without an expressive role. Consequently, understanding human history by means of the Ethics — using geometric demonstrations supported by metaphysical terms — and without the aid of the notion of time, can be considered as leading to an unsolvable problem. In this chapter, I draw upon Spinoza’s refusal of finalism to propose a renewed investigation about Spinozism and the issue of temporality, asking the question: could the absence of time in Spinoza’s work and his writings on efficient and immanent causality allow us to rethink a theory of history?

scholarly journals La inscripción latina del túmulo de Luís da Silveira: una auto-imagen sub specie aeternitatis

2021 ◽  
Vol 19 ◽  
pp. 247-266
Author(s):  
Ana María Sánchez Tarrío
Keyword(s):  
Sub Specie Aeternitatis

Estas páginas estudian el sentido y contexto de la inscripción en letra humanística del sepul-cro de Luís da Silveira (1483-1534), en la capilla familiar de la Iglesia Matriz de Góis (Coimbra), inscripción presente en un libro esculpido abierto frente a la efigie del difunto en posición orante de rodillas y que aquí se edita. Se observa la relación, iconográfica y gráfica, del libro-escultura con los Libros de Horas, aun cuando esta inscripción se presenta con grafía a la antica. Por otro lado, se señalan ciertas afinidades con los sepulcros renacentistas italianos y peninsulares, en particular el sepulcro del llamado Doncel de Sigüenza. Además, se explica en qué medida la grafía a la antica responde a la educación humanística de Silveira en la corte de D. Manuel, y cómo la localización en Góis se ajusta al alejamiento de la corte al final de su vida.

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