Antonio Rocha Martins

The Neoplatonic reference nuclearly condenses a historically consolidated proposal for the intelligibility of Philosophy. Characterizing the philosophical meaning inherent in the original formation of Neoplatonism, Pierre Hadot develops a perspective according to which Philosophy is equivalent to the existential configuration of texts produced in classical antiquity. In the present study, there are three moments of reflection: 1. the relationship of mutual determination between philosophy and philosophical discourse; 2. Neoplatonism as an articulation and proclamation of the “age of the text”,, being formed according to a “textual” teaching method; 3. The fundamental concepts of Neoplatonism, which emphasizes and notes the Porphyry perspective between being as «infinitive» and being as «participle», becoming a historical moment that clearly operates the distinction between being and entity, it is, being as “subject first” and being “without subject”.

The political foundation tends to be consummated to the exact extent that any referent of theological content is completely excluded. Constantly associated with the intelligible and with the ideal of deifying man, neither Neoplatonism nor medieval thought could contemplate any reference of political content. This article aims to show precisely that the medieval reception of Proclus, simultaneously with the mediation of Pseudo-Dionysus, reveals a political meaning present in the thought of the Greek Neoplatonic philosopher. Specifically, it examines the way in which Proclus is used by the ecclesiological--political discourse of the last third of the 13th century, seeking to find in him the foundation and legitimacy for a form of government.

The present paper investigates Anselm’s position regarding the use of the civil power, especially in the period between his nomination for Archbishop of Canterbury and the reconciliation with Henry I based on some of his Letters. Three points are articulated: 1. The configuration of the historical and juridical, the Cluniac Reform and the Papal Revolution. 2. The apprehension of Anselm conceming issue the justification of the power: insistently reaffirms his fidelity to the apostolic authority, but it also recognises certain legitimacy out of the ecclesiastical domain. In the continuity of Gregory VII, it would be impossible to ignore the distinction between the two powers. However, the polarisation of the spiritual power above all demands the reason, not the fideism. That is why Anselm could not have a negative or secular view of the constituted real determination and source of meaning which he gave to the civil power. 3. Relationship between theology and politics: the separation, concurrence, and interaction of the spiritual and secular jurisdictions were the true source of Anselm’s conception of power. The essay concludes with the positive implications of Anselm’s notion of the power.

This paper analyses the power of metaphor which is central to Bonaventure’s literary expression, his spirituality, his philosophical and theological speculation; Considers which human language is ultimately a participation in divine expressionism; Analyses the notion of metaphor in Bonaventure’s treatment of human language; Expose his contribution for the «linguistic turn». All of this will support the thesis of this paper: that language as expression is the most fundamental metaphysical/ontological/poetic notion in Bonaventure’s vision.