The present paper investigates Anselm’s position regarding the use of the civil power (secular authority), especially in the period between his nomination for Archbishop of Canterbury (1093) and the reconciliation with Henry I (1105) based on some of his Letters. Three points are articulated: 1. The configuration of the historical and juridical, the Cluniac Reform (as a model of translocal, hierarchical, corporate govemment) and the Papal Revolution (as a fundamental break in the historical continuity of the church). 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 («Investiture Struggle»). However, the polarisation of the spiritual power above all demands the reason (sola ratione), 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.

Since intelligence and will are component parts of the soul, they do not oppose, but collaborate in the happiness of man. In the sequence of their masters and the franciscan school, Scotus gives priority, in the execution order, to the will over the intelligence, without diminishing the role of the reason which is a sine qua non condition of the will. A previous and necessary condition, since without knowing there is no want, and the one who wants, wants something that intelligence gives to know as an object. In a particular way intelligence makes clear the end of volition, which is the infinite good. Being the will defined as “free rational appetite”, the freely tendency, and therefore in contingent way for the good, according to the right reason, it can not be violated, even if it has to be ordained by an affection for justice.

Situamos Dante no contexto das polémicas medievais sobre a relação entre os poderes temporal e espiritual, em clara defesa das prerrogativas e da autonomia do poder temporal contra os partidários da teocracia. Neste contexto cumpre, por um lado, sublinhar a concepção da sociedade e da politica como tendo por fim a actualização da potencia especifica do homem, ou seja, da faculdade ou virtude da intelecção, colocando, deste modo o poder numa base gnosiológica. Por outro lado, situando a questão da origem do poder fora das teses tradicionais da escolástica, Dante considera e defende a tese da origem divina imediata do poder, procurando, por essa via, sublinhar a sua autonomia perante as pretensões do Pontífice romano. É neste quadro que se entrega à análise criteriosa do «oficio das chaves» de São Pedro, limitando a sua extensão aos assuntos do foro espiritual, por devermos a Pedro tudo o que é de Pedro e por nao devermos a Pedro tudo o que é de Cristo.

O meu propósito é abordar um aspecto do pensamento de Petrarca no qual se revela a faceta de filósofo moral que quase sempre ficou oculta sob a maior evidência da do poeta e do humanista. Essa faceta, que se expõe sobretudo em obras como De remediis utriusque fortunae, De vita solitaria e De secreto conflictu curarum mearum, era porém bem reconhecida pelos primeiros leitores quatrocentistas e quinhentistas do autor das Rime. Servir-me-ei do tópico da humana conditio para delinear a topografia da reflexão antropológica do autor, destacando a sua concepção heracliteana e agónica da existência humana e da própria realidade, regidas uma e outra pela luta e conflito ou pela ambivalência da fortuna, ao que o humanista responde com uma filosofia moral própria, concebida como moderação racional das paixões da alma, tanto da esperança e da alegria como do medo e da dor, concebida enfim como medicina mentis e meditatio mortis, que se inspira seja no estoicismo senequiano seja no platonismo agostiniano. Relevo será dado ao primado concedido pelo filósofo a ordem dos afectos, o que o inscreve na linhagem do voluntarismo agostiniano, bem como à sua meditação acerca da nobreza e excelência do homem, na qual os tópicos colhidos na antropo-teologia patrística são temperados pela viva consciência da miséria da condição humana. Sobressairá o perfil de um pensador cujos assomos de optimismo se oferecem envoltos nas tonalidades da melancolia e do pessimismo e que, com igual razão, pode ser lido como «o primeiro dos modernos» ou como um dos últimos medievais.

Our aim is to reflect upon the theme of “Transcending God”, as the core of the spiritual and mystical quest and journey, in Meister Eckhart and Angelus Silesius. We comment positions like “So therefore we pray to God that we may be free of “God”” (Eckhart) and “I must go even beyond God, to a desert” (Silesius), situating them in the context of neoplatonic experience and tradition. Finally, we wonder if we couldn’t find here a previous and more radical “death of God”, where religion is simultaneously accomplished and overpassed by mystical spirituality. This could be the other side of the “death of God” proclaimed by Nietzsche.

O artigo apresenta uma análise cronológica da recepção de Kierkegaard em Portugal. Na primeira parte, analisam-se as traduções até agora publicadas em língua portuguesa, contextualizando-as no panorama filosófico e literário em que vieram a lume; na segunda parte, comentam-se os artigos de diversos quadrantes que, sensivelmente, desde a década de quarenta do século passado foram publicados em Portugal, realçando-se ainda o papel desempenhado por alguns desses comentadores na divulgação de Kierkegaard. É dado particular relevo às mais recentes traduções realizadas a partir do original dinamarquês, bem como ao lugar ocupado na actualidade pelo filósofo, na investigação e no ensino, nas universidades portuguesas.

The aim of this article is to analyse the concept of mundanity (verdslighed) in Kierkegaard’s works and his dialogue with the Augustine tradition. This concept can be too secularization in Kierkegaard’s thought, for this motive we use it in double sense. For our purpose we analyse specially the Augustine’s book XV of City of God (The two cities in the Land) and the Kierkegaard’s discourse The Changelessness of God (1855).

The same criticism of unreal abstraction, and empty universality repeats from Hegel to romandes, and from Kierkegaard to them and to him. The current article aims at inquiring the conceptual consistence of that criticism, approaching the essential content of their thoughts, and finally setting forth a possible speculative continuity, which would extend from first Romanticism to Hegel, and from him to Kierkegaard, for coming at last even to us.

The article proposes a thought reading of Kierkegaard about the subjectivity problem inside the historical period that in the philosophy was known as German idealism, talking with the three German thought larger representatives: Fichte, Schelling and Hegel.

Le présent article offre une brève réflexion sur la présence de la pensée de Søren Kierkegaard dans le cycle de l’Absurde de l’oeuvre d’Albert Camus. On essayera demontrer comment, en partageant un climat philosophique marqué par l’exaltation du paradoxe et la contradiction entant que signes distinctifs de l’existence concrète de l’individu, les deux auteurs se séparent en ce qui concerne les conséquences qui découlent de la considération de l’absurdité de la condition humaine. En prenant Camus en tant que lecteur de Kierkegaard, le propos de cette étude sera donc, plutôt qu’une exposition étendue des deux pensées, celui de dévoiler les principaux thèmes de la réflexion kierkegaardienne qu ’il faut tenir en compte pour comprendre, en contraposition à celle-ci, toute l ’originalité de la pensée camusienne.

At the beginning of his philosophical production, Habermas notes a collapse of religious conscience that leads to mass atheism. With the shift to modem thought, the religious world interpretations were depreciate in its categorical system, and its character as unifier seal on the whole of social integration was gradually undermined and replaced by reason. Purposes of the texts of the 1980s, we find a new direction on the treatment given to the philosophical issue of religion, with the record of its legitimacy, unique form and recognition of its right to coexist with post-metaphysical thought. At texts of this Century, Habermas admits that the root of his thought is nourished by the Christian héritage, and that Christianity is not only a precursor figure to modernity normative self-comprehension, because the egalitarian universalism which arose ideas of solidarity living, conduct o f independent living and emancipation, human rights and democracy, is an immediate inheritance of Jewish ethics and Christian ethics of love. At this work, it's first exposed the gradual structuring of that thought, then it’s seek, at the later Habermasian diagnosis, what has changed. There would be a theological construction within Habermas thought?