Les tiers chemins Témoignage d’un parcours en compagnie de Jean-François Malherbe
Tendre l’oreille à l’inouï: L’éthique des hérétiques (Lend an ear to the unheard, the ethics of heretics) primarily praises seven philosophers who describe the « third way ». The third way is well-defined in the chapters on Heraclitus, Socrates, Epicurus, Arendt, and Wittgenstein, but is not referen...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Edizioni Studio Domenicano
2019
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| In: |
Divus Thomas
Year: 2019, Volume: 122, Issue: 3, Pages: 100-119 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Tendre l’oreille à l’inouï: L’éthique des hérétiques (Lend an ear to the unheard, the ethics of heretics) primarily praises seven philosophers who describe the « third way ». The third way is well-defined in the chapters on Heraclitus, Socrates, Epicurus, Arendt, and Wittgenstein, but is not referenced in the chapter on Spinoza and is difficult to perceive in the chapter on Eckhart. As a result of the exchanges I have had with the author, the third way of Eckhart became clear. Then the question of the (false) distinction between God and deity emerged, more precisely, the two affirmations of the Master: « God is nothing », and « God is something ». These contradictory statements are discussed herein with the help of two metaphors from Greek mythology: daïmôn and Eros. These metaphors also reflect the dual nature of knowledge, in particular those presented by the philosopher Henri Bergson: knowledge through analysis and knowledge through intuition. Tendre l’oreille à l’inouï: L’éthique des hérétiques (ed. it. Ascoltare l’inaudito. L’etica degli eretici, trad. S. Tusino, Editrice Domenicana Italiana, Napoli 2014) ha come filo conduttore l’elogio di sette filosofi detti della « terza via ». Questa terza via si percepisce bene nei capitoli su Eraclito, Socrate, Epicuro, Arendt e Wittgenstein. Ma non è presente nel capitolo su Spinoza. Ed è difficilmente percepibile in quello su Eckhart. Essa mi divenne tuttavia chiara grazie a conversazioni av ve nu-te fra me e l’autore. In seguito, mi s’impose la questione della (falsa) distinzione fra Dio e divinità, e, in particolar modo, alla luce delle due af fermazioni del Maestro: « Dio è nulla » e « Dio è qualcosa ». Queste af fermazioni contraddittorie vengono qui trattate con l’aiuto di due me-ta fore provenienti dalla mitologia greca: daïmon e Eros. Esse per met-tono anche di riflettere sulla doppia natura della conoscenza, in particolare quella presentata dal filosofo Henri Bergson: la conoscenza basata sull’analisi e quella basata sull’intuizione. | ||
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