Sunday, April 17, 2005

"Hoc ipso quod despectus fuit, hoc ipso fuit gloriosus"

"Hoc ipso quod despectus fuit, hoc ipso fuit gloriosus"

Cio' stesso per cui fu disprezzato, per cio' stesso fu glorioso

Bonaventura, S 1 Epiph (IX 148a).

Citato in: H.U. von BALTHASAR, Herrlichkeit. Facher der Stile. Klerikaler Stile, S. 359.

Tuesday, April 12, 2005

la teologia di Giovanni Paolo II

Q: What is John Paul II's significance for contemporary theology?

Bishop-designate Berzosa: He has signified a new perspective in the "theological method." He does not start from European theology -- the topic of faith; or liberation theology -- the topic of praxis; or classic apologetics -- the order of the world; but rather from man as "image of God" with a natural capacity to know truth and beauty and to do good.

In a certain way, vis-à«vis classic theodicy, and the contemporary theologies of hermeneutics and orthopraxis, it is an "anthropology from faith": Man has meaning only in the light of the man-Jesus Christ.

Interview With Bishop-designate C.R. Berzosa Martínez ZE05041120

Sunday, April 10, 2005


In a recent article for the Society of Writers, Editors and Translators, D. Patrick Dimick has defined the great trade deficit in literary translation between Japanese and other languages: "In 2002 the ratio of foreign books translated into Japanese to Japanese books translated into a foreign language stood at 20:1." Optimistically, he appends this happy thought: "Though some point to this as an improvement over the 1982 ratio of 36:1."

Thursday, April 07, 2005

Socrate conosceva gia' il trucco dei giornalisti e dei politici ソクラテスは政治家やマスコミの秘密を知っていた

Swkravth" pantavpasi gavr, o} kai; kata ajrca;" ei[pomen tou'de tou' lovgou, o{ti oujde;n ajlhqeiva" metevcein devoi dikaivwn h] ajgaqw'n pevri pragmavtwn, h] kai; ajnqrwvpwn getoiouvtwn fuvsei o[ntwn h] trofh'/, to;n mevllonta iJkanw'" rJhtoriko;n e[sesqai. to; paravpan ga;r oujde;n ejn toi'" dikasthrivoi" touvtwn ajlhqeiva" mevlein oujdeniv, ajlla;tou' piqanou': tou'to dev ei\nai to; eijkov", w/ dei'n prosevcein to;n mevllonta tevcnh/ ejrei'n. oujde; ga;r aujta; pracqevnta dei'n levgein ejnivote, eja;n mh; eijkovtw" h\/ pepragmevna, ajlla; ta; eijkovta, e[n te kathgoriva/ kai; ajpologiva/, kai; pavntw" levgonta to; dh; eijko;" diwktevon ei\nai, polla; eijpovnta caivrein tw'/ ajlhqei': tou'to ga;r dia; panto;" tou' lovgou gignovmenon th;n a{pasan tevcnhn porivzein.
aujtav ge, w\ Swvkrate", dielhvluqa" a} levgousin oiJ peri; tou;" lovgou" tecnikoi;  prospoiouvmenoi ei\nai:

Socrates: The fact is, as we said in the beginning of this discussion, that he who is to be a competent rhetorician need have nothing at all to do, they say, with truth in considering things which are just or good, or men who are so, whether by nature or by education. For in the courts, they say, nobody cares for truth about these matters, but for that which is convincing; and that is probability, so that he who is to be an artist in speech must fix his attention upon probability. For sometimes one must not even tell what was actually done, if it was not likely to be done, but what was probable, whether in accusation or defence; and in brief, a speaker must always aim at probability, paying no attention to truth; for this method, if pursued throughout the whole speech, provides us with the entire art.
Phaedrus: You have stated just what those say who pretend to possess the art of speech, Socrates.

Socrates: The fact is, as we said at the beginning of this discussion, he who is to be a competent rhetorician needs no knowledge of the truth about what is right or good... In courts of justice no attention is paid whatever to the truth about such topics; all that matters is plausibility... There are even some occasions when both prosecution and defence should positively suppress the facts in favor of probability, if the facts are improbable. Never mind the truth -- pursue probability through thick and thin in every kind of speech; the whole secret of the art of speaking lies in consistent adherence to this principle.
Phaedrus: That is what those who claim to be professional teachers of rhetoric actually say, Socrates.
--Plato, Phaedrus 272d

「ソクラテス なぜならば、―これは僕たちの議論がこの問題に移ったはじめの頃にも話に出たことだが― まったくのところ、弁論の力を十分に身につけようとする者は、何が正しい事柄であり善い事柄であるかということに関して、あるいは、どういう人間が ―生まれつきにせよ教育の結果ににせよ― 正しくまた善い人間であるかということに関して、その真実にあずかる必要は、少しもないのだから。事実、裁判の法廷において、こういった事柄の真実を気にかける人なんか、ひとりだっておりはしない。そこでは、人を信じさせる力をもったものこそが、問題なのだ。人を信じさせる力をもったもの、それは、真実らしくみえるもののことであって、それにこそ、技術によって語ろうとするものは専心しなければならぬ。すなわち、よしんば実際に行われたことであっても、もしそれが真実とは思えないような仕方で行われたとしたならば、それをありのままに述べてはいけない場合さえ、しばしばあるのであって、真実らしくみえるような事柄におきかえなければならないのだ。これは、告発するときでも、弁明するときでもそうである。そして、真実にかかずらうのをきっぱりとやめ、言論を用いるにあたってはあらゆる仕方で、この真実らしくみえるものをこそ、追究すべきである。話すときいつでも、このことを心がけていれば、それで技術のすべてを獲得できるのであるから。――
パイドロス あなたの言われたことは、そのこまかい点まで、言論の技術の専門家たることを自称する人たちの言葉そのままです。」

Tuesday, April 05, 2005

De Marco a proposito delle critiche di Hans Kung al Papa

Come nella società civile, anche nella Chiesa le stagioni rivoluzionarie che usano le parole come proiettili (celebre formula di John Pocock) si pagano, col tempo, in termini di ottundimento non meno dei sensi spirituali che dell’intelletto. Questa è la chiave dei nostri attuali limiti; non la straordinaria presenza di un vertice carismatico che anzi, immeritato dono, li compensa soprannaturalmente e ci permette (ci ha permesso) di riprendere coscienza di noi stessi. La sofferenza creatrice di papa Wojtyla non ha davvero bisogno della “compassione” di Hans Küng.