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lt0 \par\pard\qj\li2407\ri2143\sb6\sl-380\slmult0 \up0 \expndtw0\charscalex98 \u
l0\nosupersub\cf11\f12\fs32\ul INTRODUCCIN AL PENSAMIENTO ANTIGUO. \line \up0 \ex
pndtw0\charscalex99 DISTRIBUCIN DE ORIENTE - OCCIDENTE \par\pard\qj \li1701\sb0\s
l-220\slmult0 \par\pard\qj\li1701\ri1531\sb13\sl-220\slmult0\fi708 \up0 \expndtw
0\charscalex110 \ul0\nosupersub\cf5\f6\fs20 La diferencia entre pensamiento y fi
losofa no suele distinguirse a pesar de ser \up0 \expndtw-3\charscalex100 filosfic
amente relevante. \par\pard\qj \li1701\ri1534\sb224\sl-240\slmult0\fi708 \up0 \e
xpndtw0\charscalex102 El pensamiento engloba todo tipo de actividades intelectua
les (p.ejem.: pensamiento \up0 \expndtw-1\charscalex100 artstico); mientras que l
a filosofa es ms especfica dentro del pensamiento. \par\pard\qj \li1701\sb0\sl-220\
slmult0 \par\pard\qj\li1701\ri1535\sb17\sl-220\slmult0\fi707 \up0 \expndtw-1\cha
rscalex100 Durante un largo periodo de tiempo no hubo distincin entre filosofa, ci
encia, literatura, \up0 \expndtw-2\charscalex100 esttica\u8230? \par\pard\qj \li1
701\ri1526\sb224\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex104 Esta distincin
hay que remitirla a la poca moderna (s. XVIII), cuando comienza a \up0 \expndtw3\charscalex100 distinguirse y diferenciarse unas disciplinas de otras. \par\par
d\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb0\sl-253\slmult0 \par\pard
\ql\li1701\sb184\sl-253\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf6

\f7\fs22 Pensamiento o filosofa como Historia de las ideas \par\pard\qj \li1701\r
i1537\sb218\sl-240\slmult0\fi707 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c
f5\f6\fs20 Se desarrollan en el \ul0\nosupersub\cf12\f13\fs20\ul mundo alemn\ul0\
nosupersub\cf5\f6\fs20 , donde hay una fuerte \ul0\nosupersub\cf12\f13\fs20\ul c
orriente idealista\ul0\nosupersub\cf5\f6\fs20 a partir de \up0 \expndtw-2\chars
calex100 Kant, apareciendo as una conciencia histrica. \par\pard\qj \li1701\ri1516
\sb0\sl-230\slmult0 \up0 \expndtw0\charscalex100 Con ello se hace hincapi en los
contenidos objetivos, en lugar de en las influencias sociales, \up0 \expndtw0\ch
arscalex108 poniendo nfasis en la objetividad de las ideas (libertad, fe, razn), c
omo si tuvieran un \up0 \expndtw-2\charscalex100 desarrollo propio, y como si se
hubieran desarrollado de un modo independiente. \par\pard\qj \li1701\ri1527\sb2
19\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex107 A partir del \ul0\nosupersu
b\cf12\f13\fs20\ul estructuralitos francs\ul0\nosupersub\cf5\f6\fs20 se habla de
Historia de las mentalidades. Esta \up0 \expndtw0\charscalex102 corriente incid
e en el contexto en el que se dan las \ul0\nosupersub\cf12\f13\fs20\ul ideas o m
entalidades \ul0\nosupersub\cf5\f6\fs20 (ideas compartidas \up0 \expndtw-3\chars
calex100 por un pueblo o civilizacin en una poca) \par\pard\qj \li1701\ri1526\sb23
0\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex102 En la \ul0\nosupersub\cf12\f
13\fs20\ul cultura anglosajona\ul0\nosupersub\cf5\f6\fs20 encontramos la Histor
ia intelectual que se preocupa por el \up0 \expndtw0\charscalex105 \ul0\nosupers
ub\cf12\f13\fs20\ul contenido\ul0\nosupersub\cf5\f6\fs20 de la \ul0\nosupersub\
cf12\f13\fs20\ul Historia de las ideas y de las mentalidades\ul0\nosupersub\cf5\
f6\fs20 desde el punto de vista de las \up0 \expndtw-3\charscalex100 manifestac
iones culturales de la poca. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql
\li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb185\sl-253\slmult0 \up0 \expndt
w0\charscalex105 \ul0\nosupersub\cf6\f7\fs22 Pensamiento artstico \par\pard\qj \l
i1701\ri1519\sb238\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 \ul0\nosupe
rsub\cf5\f6\fs20 Desde el punto de vista histrico, la antigedad se establece desde
la aparicin de la \line \up0 \expndtw-2\charscalex100 escritura hasta el ao 476 (
fin del Imperio Romano), pero filosficamente no est tan sealado. \par\pard\qj \li17
01\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1526\sb6\sl-226\slmult0\fi707 \up0 \
expndtw-2\charscalex100 La edad antigua comienza con la escritura (3000 a.C.), p
or lo que en filosofa se tendra \up0 \expndtw0\charscalex105 que considerar pensam
iento aquellas actividades intelectuales de pueblos antiguos como \up0 \expndtw0
\charscalex106 filosofa, lo que plantea un problema. Esta posibilidad se obvia, a
firmando que stas son \up0 \expndtw-3\charscalex100 filosofas previas a la Histori
a de la filosofa. \par\pard\ql \li2409\sb11\sl-230\slmult0 \up0 \expndtw-1\charsc
alex100 El \ul0\nosupersub\cf12\f13\fs20\ul primer filsofo\ul0\nosupersub\cf5\f6\
fs20 fue Tales de Mileto \par\pard\ql \li2409\sb230\sl-230\slmult0 \up0 \expndt
w-2\charscalex100 El final del periodo Antiguo, tampoco est bien definido filosfic
amente. \par\pard\qj \li1701\ri1536\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex
108 Con la oficialidad del cristianismo (Edicto de Miln), se crea una nueva poca,
con San \up0 \expndtw-1\charscalex100 Agustn como \ul0\nosupersub\cf12\f13\fs20\u
l filsofo medieval\ul0\nosupersub\cf5\f6\fs20 , murto antes de la cada del Imperio
Romano. \par\pard\qj \li1701\ri1528\sb219\sl-220\slmult0\fi708 \up0 \expndtw0\c
harscalex102 El \ul0\nosupersub\cf12\f13\fs20\ul primer filsofo medieval\ul0\nosu
persub\cf5\f6\fs20 es San Pablo, que tiene los textos cristianos, pudindose \up0
\expndtw-3\charscalex100 considerar filosofa cristiana. \par\pard\ql \li1701\sb1
2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 Esta nueva filosofa convive con la
antigua en Grecia y Roma durante algn tiempo. \par\pard\li1701\sb0\sl-230\slmult
0\par\pard\li1701\sb5\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex103 Otra seal
del fin del pensamiento antiguo es la decadencia del griego como lengua\par\par
d\li1701\sb0\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex102 oficial.\par\pard\q
j \li1701\ri1535\sb0\sl-230\slmult0 \up0 \expndtw0\charscalex105 Tambin el traspa
so de centro cultural de Roma (hasta la cada del Imperio) a Bizancio (a \line \up
0 \expndtw0\charscalex102 pesar de que la lengua oficial era el griego, lo que i
ndica el continuamiento del pensamiento \line \up0 \expndtw-3\charscalex100 clsic
o). \par\pard\ql \li10085\sb227\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul
0\nosupersub\cf1\f2\fs24 2 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\sh
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}}}
lt0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult
0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1524\sb9\sl-230\s
lmult0\fi708 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf5\f6\fs20 Pero lo qu
e marca una ruptura en la continuidad es la \ul0\nosupersub\cf12\f13\fs20\ul cada
\ul0\nosupersub\cf5\f6\fs20 de la primera gran \up0 \expndtw0\charscalex104 ins
titucin escolar y filosfica, la Academia de Platn, en el 529, cuando \ul0\nosupersu
b\cf12\f13\fs20\ul Justiniano\ul0\nosupersub\cf5\f6\fs20 manda \up0 \expndtw-3\
charscalex100 cerrarla, comenzando definitivamente la filosofa medieval. \par\par
d\ql \li1701\sb230\sl-230\slmult0 \up0 \expndtw0\charscalex104 Filosofa antigua:
s. VI a.C. (Tales de Mileto) - 529 (cierre de la Academia) \par\pard\ql \li1701\
sb0\sl-253\slmult0 \par\pard\ql\li1701\sb218\sl-253\slmult0 \up0 \expndtw0\chars
calex104 \ul0\nosupersub\cf6\f7\fs22 Centros de culto de la Grecia Clsica \par\pa
rd\qj \li1701\ri1517\sb226\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex104 \ul
0\nosupersub\cf5\f6\fs20 El origen del pensamiento clsico tiene influencia orient
al, ya que proviene de Asia \up0 \expndtw0\charscalex100 Menor. Esta influencia
se da a travs del inicio de la cultura, ya que suele identificarse con el \up0 \e
xpndtw-2\charscalex100 origen de al historia, que a su vez se identifica con el
origen de los restos escritos. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard
\qj\li1701\ri1536\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex104 Las esc
rituras de Oriente, del 31 milenio a.C., son estables y no presentan un gran \li
ne \up0 \expndtw0\charscalex101 desarrollo evolutivo \up0 \expndtw0\charscalex10
5 (tienen carcter administrativo). En cambio el pensamiento filosfico \par\pard\ql
\li1701\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 evoluciona de un modo
ms rpido. \par\pard\qj \li1701\ri1533\sb0\sl-230\slmult0 \up0 \expndtw0\charscale
x109 En estos textos, destaca La Eliada de Homero (800 a.C. aprox.), como result
ado de la \line \up0 \expndtw0\charscalex102 transmisin de poemas orales, hechos
para el canto, por lo que Homero adopta una postura \line \up0 \expndtw-3\charsc
alex100 del rapsoda. \par\pard\ql \li2409\sb220\sl-230\slmult0 \up0 \expndtw-3\c
harscalex100 Por ello, la \ul0\nosupersub\cf12\f13\fs20\ul cultura occidental\ul
0\nosupersub\cf5\f6\fs20 estar \ul0\nosupersub\cf12\f13\fs20\ul definida\ul0\nos
upersub\cf5\f6\fs20 por: \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\l
i2061\sb20\sl-230\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf7\f8\fs
20 - \ul0\nosupersub\cf5\f6\fs20 Carcter comunitario \par\pard\qj \li2409\ri152
5\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex100 El poema homrico se recitaba en
reuniones comunitarias (muchos filsofos antiguos \up0 \expndtw-3\charscalex100 c
onsideraban el odo el sentido de la inteligencia. \par\pard\ql \li2409\sb1\sl-193
\slmult0 \up0 \expndtw0\charscalex105 Cultura oral \ul0\nosupersub\cf8\f9\fs20 \u
l0\nosupersub\cf5\f6\fs20 Cultura comunitaria \par\pard\qj \li1701\ri1516\sb229
\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 En sea la cultura de la comuni
dad; el rapsoda pone en relacin unas polis con otras. \up0 \expndtw-2\charscalex1
00 Estos poemas recogen conocimientos, dioses (comunes y propio de cada poli)\u8
230? \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb19\sl-230\slm

ult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\
cf5\f6\fs20 Cultura de la memoria \par\pard\qj \li2409\ri1532\sb0\sl-233\slmul
t0\fi0 \up0 \expndtw0\charscalex105 Relacionada con el hecho oral, ya que la esc
ritura no requiere un uso radical de la \line \up0 \expndtw0\charscalex103 memor
ia, mientras que lo oral s. Por ello, era habitual que los rapsodas habituasen \l
ine \up0 \expndtw0\charscalex103 poemas a una cancin. El objetivo era \ul0\nosupe
rsub\cf12\f13\fs20\ul no\ul0\nosupersub\cf5\f6\fs20 olvidar nada del poema, ya
que lo que se \line \up0 \expndtw-3\charscalex100 olvida, se pierde. \par\pard\q
j \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1523\sb6\sl-220\slmult0\fi707
\up0 \expndtw-1\charscalex100 Son culturas tradicionalistas donde importa el pa
sado y no el futuro, porque este trae el \up0 \expndtw-2\charscalex100 olvido de
lo que paso, y lo que se olvida, se pierde. \par\pard\qj \li1701\sb0\sl-226\slm
ult0 \par\pard\qj\li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1518\sb24\sl-2
26\slmult0\fi708 \up0 \expndtw0\charscalex102 El primer conocimiento comn de las
polis son el Panten de las divinidades: dioses \up0 \expndtw0\charscalex105 Olmpic
os que aparecen en La Eliada y se reparten por Grecia y Asia Menor. Algo comn \up
0 \expndtw0\charscalex102 tambin en todas las polis, es el monumento Zenn?, que rep
resenta al dios desconocido, \up0 \expndtw-3\charscalex100 que vale para cualqui
er dios propio de cualquier poli de toda Grecia. \par\pard\ql \li1701\sb0\sl-253
\slmult0 \par\pard\ql\li1701\sb219\sl-253\slmult0 \up0 \expndtw0\charscalex106 \
ul0\nosupersub\cf6\f7\fs22 mbitos de la filosofa \par\pard\ql \li2061\sb0\sl-230\s
lmult0 \par\pard\ql\li2061\sb16\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul
0\nosupersub\cf5\f6\fs20 1. Proviene de la Costa de Asia Menor (Jonia \ul0\nos
upersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 Troya, feso\u8230?) \par\pard\ql
\li2061\sb1\sl-217\slmult0 \up0 \expndtw-1\charscalex100 2. Macedonia (zona mo
ntaosa considerada tierra brbara a pesar de ser griegos) \par\pard\ql \li2061\sb13
\sl-230\slmult0\tx8221 \up0 \expndtw0\charscalex109 3. Islas entre la Pennsula
y Asia Menor, y la Magna Grecia \tab \up0 \expndtw0\charscalex108 (sur de Italia
: Sicilia, \par\pard\ql \li2421\sb1\sl-217\slmult0 \up0 \expndtw-3\charscalex100
Npoles\u8230?) \par\pard\qj \li2061\ri1526\sb21\sl-220\slmult0\tx2421 \up0 \expn
dtw-1\charscalex100 4. Pennsula griega que tiene dos partes, la Norte\ul0\nosup
ersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 tica; Sur \ul0\nosupersub\cf8\f9\fs
20 \ul0\nosupersub\cf5\f6\fs20 Laconia, que da nombre \line\tab \up0 \expndtw-3\
charscalex100 a una caracterstica de los espartanos, lacnicos. \par\pard\ql \li170
1\sb233\sl-253\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf6\f7\fs22
Panten \par\pard\qj \li1701\ri1535\sb6\sl-230\slmult0\fi708 \up0 \expndtw0\charsc
alex100 \ul0\nosupersub\cf5\f6\fs20 La filosofa es el paso del mito al logos. En
la fase del mito, son las narraciones en las \up0 \expndtw0\charscalex105 que in
tervienen los dioses. El Panten Griego es asimilado y \ul0\nosupersub\cf12\f13\fs
20\ul asumido por los romanos\ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf8\f9
\fs20 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf5\f6\fs20 Panten Olmpico. \pa
r\pard\ql \li10085\sb232\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup
ersub\cf1\f2\fs24 3 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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0 \par\pard\qj\li1701\ri1522\sb181\sl-240\slmult0\fi708 \up0 \expndtw0\charscale
x102 \ul0\nosupersub\cf5\f6\fs20 Los dioses comienzan a representar fuerzas obje
tivas, que se pueden identificar con \up0 \expndtw-2\charscalex100 fuerzas natur
ales, que sern importantes para el origen de la filosofa. \par\pard\qj \li1701\sb0
\sl-226\slmult0 \par\pard\qj\li1701\ri1524\sb6\sl-226\slmult0\fi708 \up0 \expndt
w0\charscalex100 Otro rasgo de la influencia de Oriente ha sido su permanencia e
n el mundo moderno; \up0 \expndtw0\charscalex105 p.e.: Las Siete Maravillas: Pirm
ides (Egipto) y los Jardines de Babilonia (anteriores a los \up0 \expndtw0\chars

calex106 griegos); Templo de Artemisa, estatua de Zeus, el Faro de Alejandra, Col
oso de Rodas, \up0 \expndtw-3\charscalex100 Mausoleo de Halicarnado (Grecia clsic
a y helenstica). \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri15
33\sb1\sl-230\slmult0\fi707 \up0 \expndtw-1\charscalex100 En este periodo de tra
nsicin del mito al logos, se dan cultos en las polis, como el \ul0\nosupersub\cf1
2\f13\fs20\ul Culto \line \up0 \expndtw0\charscalex108 dlfico\ul0\nosupersub\cf5\
f6\fs20 , cuya misin social y poltica era la adivinacin. El papel de la sacerdotisa
era la \line \up0 \expndtw-1\charscalex100 interpretacin o hermenutica, vinculada
al desarrollo de la filosofa (interpretar textos), ya que \line \up0 \expndtw0\c
harscalex103 la sacerdotisa interpretaba las seales o inspiracin divina a un lengu
aje inteligible para los \line \up0 \expndtw-3\charscalex100 hombres. \par\pard\
qj \li1701\ri1514\sb19\sl-220\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nosu
persub\cf12\f13\fs20\ul Ritos orfsticos\ul0\nosupersub\cf5\f6\fs20 , cuyo origen
se encuentra en Orfeo (divinidad oriental de notable influencia en \line \up0 \e
xpndtw-2\charscalex100 la filosofa platnica). Dar origen a una doctrina de resurrec
cin y transmigracin de las almas. \par\pard\qj \li1701\sb0\sl-360\slmult0 \par\par
d\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\
qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj
\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\l
i1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1
701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li170
1\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\
sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb
0\sl-360\slmult0 \par\pard\qj\li1701\ri1441\sb5\sl-360\slmult0 \up0 \expndtw0\ch
arscalex104 \ul0\nosupersub\cf11\f12\fs32\ul PENSAMIENTO
PRESOCRTICO,
SOFSTI
CA
Y \up0 \expndtw0\charscalex98 SCRATES \par\pard\ql \li1701\sb230\sl-276\slm
ult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf13\f14\fs24\ul Pensamiento P
resocrtico \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1533\sb2
0\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf5\f6\fs20
Presocrtico, hace referencia a toda la filosofa y filsofos anteriores a Scrates, \li
ne \up0 \expndtw0\charscalex103 aunque algunos son contemporneos o posteriores a
este, ya que la referencia es sobre la \line \up0 \expndtw0\charscalex100 temtica
o enfoque. Tambin son denominados \ul0\nosupersub\cf12\f13\fs20\ul filsofos de la
naturaleza\ul0\nosupersub\cf5\f6\fs20 o \ul0\nosupersub\cf12\f13\fs20\ul fisilo
gos\ul0\nosupersub\cf5\f6\fs20 (experto \line \up0 \expndtw-3\charscalex100 en
la naturaleza). \par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb13\sl-230\
slmult0\fi708 \up0 \expndtw0\charscalex103 El primer filsofo, por tanto, pertenec
iente a este periodo, fue Tales de Mileto (s. VI\par\pard\li1701\sb0\sl-230\slmu
lt0\fi0 \up0 \expndtw0\charscalex102 a.C.).\par\pard\qj \li1701\ri1521\sb228\sl230\slmult0\fi708 \up0 \expndtw0\charscalex102 Esta filosofa se origina en Asia M
enor (Efeso y Mileto), en la Magna Grecia y en las \up0 \expndtw0\charscalex113
islas del mar Egeo. Se desarrolla en torno a estas colonias porque son las que h
an \up0 \expndtw-2\charscalex100 desarrollado un comercio naval, siendo as las ci
udades ms ricas de Grecia. \par\pard\ql \li10085\sb0\sl-276\slmult0 \par\pard\ql\
li10085\sb0\sl-276\slmult0 \par\pard\ql\li10085\sb160\sl-276\slmult0 \up0 \expnd
tw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 4 \par\pard\sect\sectd\fs24\paper
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0 \par\pard\qj\li1701\ri1534\sb19\sl-230\slmult0\fi708 \up0 \expndtw-1\charscale
x100 \ul0\nosupersub\cf5\f6\fs20 Una condicin de la filosofa es el ocio, es decir,
solo se da en una situacin en que las \up0 \expndtw0\charscalex104 necesidades m
ateriales estn cubiertas, y hay una cierta tendencia s ls igualdad social (ya \up
0 \expndtw-1\charscalex100 que son sociedades ms abiertas), dando lugar a la demo
cracia. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1532\sb19\
sl-220\slmult0\fi707 \up0 \expndtw0\charscalex102 Surgen las \ul0\nosupersub\c
f12\f13\fs20\ul primeras escuelas,\ul0\nosupersub\cf5\f6\fs20 cuyas diferenc
ias son, sobretodo, geogrficas y \up0 \expndtw-3\charscalex100 conceptuales.
\par\pard\qj \li1701\ri1525\sb224\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex
102 Los primeros filsofos tienen un pensamiento muy fragmentado del cual conocemo
s \up0 \expndtw-3\charscalex100 muy poco, y algunos apenas con seguridad, a travs
de otras historias. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701
\sb197\sl-253\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf6\f7\fs22 E
scuela de Jonia \par\pard\qj \li1701\ri1530\sb226\sl-230\slmult0\fi708 \up0 \exp
ndtw0\charscalex105 \ul0\nosupersub\cf5\f6\fs20 Tales de Mileto (637-547 a.C. ap
rox). Apenas se conocen sus dichos (breves y de \up0 \expndtw-1\charscalex100 ca
rcter prudente), relacionados con los dichos de los Siete Sabio (donde es incluid
o), aunque \up0 \expndtw-3\charscalex100 todava no son considerados filsofos. \par
\pard\qj \li1701\ri1535\sb222\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex108
Es el primero en elaborar una teora sobre la naturaleza que trata del origen del
\up0 \expndtw-1\charscalex100 mundo o arj, que tiene una doble condicin: \par\pard
\ql \li2061\sb9\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7
\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Narracin sobre donde y como se crea el m
undo \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\
nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Materia que compone el un
iverso \par\pard\ql \li2061\sb230\sl-230\slmult0 \up0 \expndtw0\charscalex100 Lo
s ms significativo de Tales es su actitud ante la vida y su teora fsica. \par\pard\
qj \li2061\ri1529\sb2\sl-240\slmult0\tx2421 \up0 \expndtw0\charscalex103 \ul0\no
supersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Actitud sobre la vida. Ser
filsofo significa ser alguien preocupado de los asuntos del \line\tab \up0 \expnd
tw-3\charscalex100 cielo, sin inters en la Tierra, el mundo. \par\pard\qj \li2061
\ri1536\sb17\sl-220\slmult0\tx2421 \up0 \expndtw0\charscalex107 \ul0\nosupersub\
cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Teora fsica. El arj se encuentra en una
materia de la que se origin todo y est \line\tab \up0 \expndtw-2\charscalex100 pr
esente en todas las cosas. Para Tales el arj es el agua. \par\pard\ql \li1701\sb0
\sl-230\slmult0 \par\pard\ql\li1701\sb2\sl-230\slmult0 \up0 \expndtw-3\charscale
x100 UNIVERSO SEGN TALES: \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li
01\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1531\sb59\sl-220\slmult0\fi707 \up0

\expndtw0\charscalex106 De este modo, el agua origina todas las cosas y el \ul0\
nosupersub\cf12\f13\fs20\ul universo\ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub
\cf12\f13\fs20\ul no\ul0\nosupersub\cf5\f6\fs20 se atribuye al \ul0\nosupersub\
cf12\f13\fs20\ul mito \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf5\f6\fs20
(creacin de los dioses). \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1
701\ri1529\sb2\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 Anaximandro enu
nci que el arj es un elemento material pero que se encuentra en la \up0 \expndtw0\
charscalex105 naturaleza, sino que es materia en general, indefinida, comn a toda
s las cosas, el apeir \up0 \expndtw-3\charscalex100 (indeterminado, sin lmites). \
par\pard\qj \li1701\ri1524\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex10
2 Esto quiere decir que el crculo de todas las cosas (nacimiento y muerte), const
ituye \up0 \expndtw-3\charscalex100 una sola cosa, unindose al corromperse en una
materia comn. \par\pard\ql \li2409\sb0\sl-230\slmult0 \par\pard\ql\li2409\sb2\sl
-230\slmult0 \up0 \expndtw-1\charscalex100 Anaxmedes comenz a afirmar que el arj es
el aire o neuma (alma) \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1
701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb185\sl-253\slmult0 \up0 \expndtw0\c
harscalex105 \ul0\nosupersub\cf6\f7\fs22 Escuela de los Pitagricos \par\pard\qj \
li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1522\sb55\sl-220\slmult0\fi708 \
up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20 Pitgoras, funda la escuel
a de carcter religioso y la primera organizada de filosofa, \up0 \expndtw-3\charsc
alex100 en la que la enseanza filosfica tena un carcter matemtico. \par\pard\qj \li17
01\ri1519\sb230\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex102 Tena carcter de
una secta religiosa con culto al maestro, Pitgoras. Los discpulos \up0 \expndtw0\c
harscalex108 pasaban por diferentes estatus y se distinguan lo que empezaban en l
a escuela de los \up0 \expndtw-1\charscalex100 acusmticus (los que escuchaban), y
los alumnos aventajados o acroamticus (nivel superior). \up0 \expndtw-2\charscal
ex100 Estos discpulos tenan que pasar por diferentes pruebas para subir de nivel.
\par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1522\sb18\sl-220\s
lmult0\fi707 \up0 \expndtw0\charscalex102 Para Pitgoras el arj es el nmero. Se come
nz a utilizar el \ul0\nosupersub\cf12\f13\fs20\ul calculo\ul0\nosupersub\cf5\f6\f
s20 con piedrecitas \up0 \expndtw-3\charscalex100 (cuadrado: 1, 4, 9; tringulos:
1, 3, 6 y 10; heteromecos: 2, 6 y 12). \par\pard\ql \li2409\sb0\sl-218\slmult0
\par\pard\ql\li2409\sb24\sl-218\slmult0 \up0 \expndtw0\charscalex100 Se cre el Te
orema de Pitgoras: h\ul0\super\cf9\f10\fs19 2\ul0\nosupersub\cf5\f6\fs20 = c\ul0
\sub\cf9\f10\fs19 12\ul0\nosupersub\cf5\f6\fs20 + c\ul0\sub\cf9\f10\fs19 22 \pa
r\pard\ql \li10085\sb235\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup
ersub\cf1\f2\fs24 5 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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{\shp
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0 \par\pard\qj\li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\sb0\sl-220\slmult0
\par\pard\qj\li1701\ri1523\sb98\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex10
2 \ul0\nosupersub\cf5\f6\fs20 Herclito apoya la idea de que el arj es el fuego, lo
cual simboliza que todo est en \up0 \expndtw-3\charscalex100 movimiento, ya que
es el elemento ms cambiante de la Tierra. \par\pard\qj \li1701\sb0\sl-230\slmult0
\par\pard\qj\li1701\ri1535\sb2\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex10
2 En su teora dice que todo est en perpetuo cambio. Esta suposicin se refleja en el
\up0 \expndtw0\charscalex114 hecho de que \u8220?nadie puede baarse dos veces en
el mismo ro\u8221?; lo que da lugar al \up0 \expndtw-2\charscalex100 pensamiento
de la dialctica \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 juego de

\ul0\nosupersub\cf12\f13\fs20\ul cambio y estabilidad\ul0\nosupersub\cf5\f6\fs2
0 (ejemplo, el fuego). \par\pard\qj \li1701\ri1529\sb222\sl-240\slmult0\fi708 \
up0 \expndtw0\charscalex100 Esto \ul0\nosupersub\cf12\f13\fs20\ul influye en la
idea de identidad personal\ul0\nosupersub\cf5\f6\fs20 (nocin de estabilidad: som
os los mismo, \up0 \expndtw-3\charscalex100 pero diferentes al da anterior). \par
\pard\ql \li1701\sb229\sl-230\slmult0 \up0 \expndtw-2\charscalex100 HERCLITO \ul0
\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 figura del cambio \par\pard\
qj \li1701\sb0\sl-233\slmult0 \par\pard\qj\li1701\ri1533\sb215\sl-233\slmult0\fi
708 \up0 \expndtw0\charscalex102 Parmnides. Filosofa de la inmutabilidad. Poema de
Parmnides, en el cual expone \up0 \expndtw0\charscalex100 una teora de la natural
eza a travs de una teora de la verdad. Presenta dos caminos que se \up0 \expndtw0\
charscalex100 abren al hombre mediante el conocimiento y la compresin de la natur
aleza. Esta expuesto de \up0 \expndtw-3\charscalex100 modo sistemtico. \par\pard\
ql \li2061\sb230\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf
7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Va del
Pensamiento Lgico o T de la Verdad\ul0\nosupersub\cf5\f6\fs20 (Aletheia) \par\pa
rd\ql \li1701\ri1520\sb14\sl-226\slmult0\fi708\tx2409 \up0 \expndtw0\charscalex1
02 Identificado con el pensamiento racional, de la inteligencia, abstracto\u8230
? tambin est \up0 \expndtw-2\charscalex100 relacionado, en vierto modo, con la ide
a del nmero y de las matemticas. \line \tab \up0 \expndtw0\charscalex102 La \ul0\n
osupersub\cf12\f13\fs20\ul verdad se encuentra en la inteligencia, y se alcanza
mediante la razn o logos \ul0\nosupersub\cf5\f6\fs20 (la \up0 \expndtw-3\charscal
ex100 verdad se encuentra en la lgica). \par\pard\ql \li2061\sb0\sl-230\slmult0 \
par\pard\ql\li2061\sb21\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosuper
sub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul
Va de la opinin o dopsa \par\pard\ql \li1701\ri1521\sb0\sl-233\slmult0\fi708\tx24
09 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf5\f6\fs20 La opinin es el conoc
imiento que el ser humano adquiere a travs de los sentidos, es \up0 \expndtw-2\ch
arscalex100 decir, \ul0\nosupersub\cf12\f13\fs20\ul las percepciones sensibles s
on el origen de las opiniones,\ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\
f13\fs20\ul no de la verdad\ul0\nosupersub\cf5\f6\fs20 . \line \tab \up0 \expndt
w-1\charscalex100 Si se escoge el camino de la verdad, se alcanza el conocimient
o cientfico o real de las \up0 \expndtw-2\charscalex100 cosas; los otros, llevan
al error. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri2584\sb6
\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex104 La verdad es nica, inmutable,
y quien la alcanza lo hace para siempre. \up0 \expndtw0\charscalex102 Quien se d
eja guiar slo puede llegar a una opinin cambiante y variada. \par\pard\ql \li2409\
sb0\sl-230\slmult0 \par\pard\ql\li2409\sb2\sl-230\slmult0 \up0 \expndtw0\charsca
lex103 La unidad es la verdad \par\pard\qj \li1701\ri1527\sb222\sl-240\slmult0 \
up0 \expndtw0\charscalex100 El mundo es una esfera, Esfera del Ser, es decir, el
universo es infinito, pero limitado, ya que \up0 \expndtw-3\charscalex100 la es
fera no tiene ni principio ni fin. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\
pard\qj\li1701\ri1536\sb219\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex104 Ze
nn de Elea representa las ideas parmenideas de unidad. Para ello. Ide \
line \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf12\f13\fs20\ul argumentos\ul
0\nosupersub\cf5\f6\fs20 que pretendan demostrar de modo grfico que lo que deca Pa
rmnides era \line \up0 \expndtw-2\charscalex100 cierto. \par\pard\qj \li1701\ri15
36\sb222\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 El argumento ms conoci
do es el de Aquiles y la tortuga, cuyo objetivo es alcanzar la \line \up0 \expnd
tw0\charscalex100 perplejidad y demostrar algo al mismo tiempo. Esto dar lugar a
la \u8220?reduccin a lo absurdo\u8221?. \par\pard\qj \li1701\sb0\sl-220\slmult0 \
par\pard\qj\li1701\ri1535\sb17\sl-220\slmult0\fi707 \up0 \expndtw0\charscalex103
En la verdad no hay movimiento, pero en el mundo de la percepcin sensible si hay
\up0 \expndtw-1\charscalex100 movimiento, pero es falso. \par\pard\ql \li1701\s
b12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 Esto se resuelve con la fsica o
la metafsica de Aristteles. \par\pard\qj \li1701\sb0\sl-240\slmult0 \par\pard\qj\l
i1701\ri1536\sb202\sl-240\slmult0\fi707 \up0 \expndtw0\charscalex108 Empdocles re
aliza la \ul0\nosupersub\cf12\f13\fs20\ul Doctrina de los cuatro elementos\ul0\n
osupersub\cf5\f6\fs20 y la distribucin entre lo \up0 \expndtw0\charscalex102 hom
emero y los anhomemero. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li170

1\ri1527\sb17\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex100 Los cuerpos homem
eros son los cuerpos cuyas partes estn formadas por la misma \up0 \expndtw-3\char
scalex100 materia (agua hecho de agua, aire hecho de aire\u8230?) \par\pard\ql \
li2409\sb12\sl-230\slmult0 \up0 \expndtw-1\charscalex100 Los cuerpos anhomemeros
estn compuestos por materia diferente. \par\pard\ql \li10085\sb0\sl-276\slmult0 \
par\pard\ql\li10085\sb276\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 6 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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\pard\sb0\sl-240{\bkmkstart Pg7}{\bkmkend Pg7}\par\pard\li1701\sb0\sl-230\slmult
0\par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb0\sl-230\slmult0\par\pard
\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb
Su Doctrina de los cuatro elementos es asumida por las ciencias naturales hasta
el\par\pard\li1701\sb0\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex102 s. XIII.
106 \ul0\nosupersub\cf12\f13\fs20\ul Elementos:\ul0\nosupersub\cf5\f6\fs20 Tier
ra, agua, aire y fuego, entre los que se establecen caractersticas \up0 \expndtw3\charscalex100 comunes entre s de su naturaleza \par\pard\ql \li1701\sb229\sl-23
0\slmult0 \up0 \expndtw-2\charscalex100 (Sequedad: tierra y fuego; calidez: fueg
o y aire; frialdad: agua y aire; humedad: agua y tierra) \par\pard\qj \li1701\sb
0\sl-220\slmult0 \par\pard\qj\li1701\ri1520\sb19\sl-220\slmult0 \up0 \expndtw0\c

harscalex102 Tambin son contrarios (agua-fuego; aire - tierra) (sequedad-humedad;
calidez-frialdad) y lo \up0 \expndtw-2\charscalex100 que no son opuestos tambin
pueden relacionarse en posibles combinaciones \par\pard\qj \li1701\ri1531\sb224\
sl-240\slmult0\fi708 \up0 \expndtw0\charscalex102 Esta \ul0\nosupersub\cf12\f13\
fs20\ul T de los cuatro \ul0\nosupersub\cf5\f6\fs20 elementos que conforman la na
turaleza y que combinados dan \up0 \expndtw-3\charscalex100 lugar a los hechos n
aturales. \par\pard\qj \li1701\sb0\sl-240\slmult0 \par\pard\qj\li1701\sb0\sl-240
\slmult0 \par\pard\qj\li1701\sb0\sl-240\slmult0 \par\pard\qj\li1701\ri1533\sb180
\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex102 Tras Empdocles, la filosofa suf
re un cambio importante (s. Va.C.) y se traspasa su \up0 \expndtw-3\charscalex10
0 centro a Atenas. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\s
b0\sl-226\slmult0 \par\pard\qj\li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1
535\sb14\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex111 Anaxgoras desarrolla s
u actividad en Atenas, dentro del Crculo de Pericles, \line \up0 \expndtw0\charsc
alex102 constructor de la Acrpolis. Su \ul0\nosupersub\cf12\f13\fs20\ul compaero\u
l0\nosupersub\cf5\f6\fs20 era \ul0\nosupersub\cf12\f13\fs20\ul Aspasia de Taida
\ul0\nosupersub\cf5\f6\fs20 , con quien \ul0\nosupersub\cf12\f13\fs20\ul form un
crculo \line \up0 \expndtw0\charscalex107 semejante a los crculos filosficos poster
iores\ul0\nosupersub\cf5\f6\fs20 y al cual pertenecieron Fibias y el propio \li
ne \up0 \expndtw0\charscalex104 Anaxgoras. \par\pard\qj \li1701\ri1524\sb229\sl-2
33\slmult0\fi708 \up0 \expndtw0\charscalex100 Fue escogido como gran hombre de l
a ciudad durante varios aos, algo extrao dado \up0 \expndtw0\charscalex104 que sola
n darse al exilio o era desterrados; incluso a veces eran juzgados a muerte por
el \up0 \expndtw0\charscalex107 Nostracismo, asamblea que decida que si un ciudad
ano era peligroso para la ciudad, lo \up0 \expndtw-3\charscalex100 desterraban 1
0 aos y le quitaban sus propiedades. \par\pard\qj \li1701\ri1526\sb230\sl-230\slm
ult0\fi708 \up0 \expndtw0\charscalex104 Las doctrinas de Anaxgoras presagiaban un
cambio de temtica. Por primera vez \up0 \expndtw0\charscalex100 aparece la idea
de una inteligencia que ordena y gobierna el mundo, el Nous, que gobierna y \up0
\expndtw-3\charscalex100 mantiene el orden, siendo a su vez el origen de las co
sas. \par\pard\qj \li1701\ri1535\sb230\sl-230\slmult0 \up0 \expndtw0\charscalex1
03 Existen dos principios de la naturaleza: uno material, formado por semillas d
e cosas, donde \up0 \expndtw0\charscalex104 estn los elementos que dan origen a t
odos los seres, que se separan y son gobernados y \up0 \expndtw-2\charscalex100
dirigidos por el Nous, segundo principio. \par\pard\qj \li1701\sb0\sl-240\slmult
0 \par\pard\qj\li1701\ri1535\sb202\sl-240\slmult0\fi708 \up0 \expndtw0\charscale
x100 Demcrito (ltimo presocrtico), es el primero en enunciar una T Atmica, que afirma
\line \up0 \expndtw0\charscalex100 que el \ul0\nosupersub\cf12\f13\fs20\ul mu
ndo est compuesto por tomos \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf5\f
6\fs20 (no son partes). No lo enuncia como una \par\pard\qj \li1701\ri153
2\sb0\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex100 observacin de la naturaleza
, sino a travs de la idea de la \ul0\nosupersub\cf12\f13\fs20\ul esfera de Parmnid
es\ul0\nosupersub\cf5\f6\fs20 , por la que \line \up0 \expndtw-2\charscalex100 \
ul0\nosupersub\cf12\f13\fs20\ul cada tomo sera una esfera parmnica\ul0\nosupersub\c
f5\f6\fs20 y cada \ul0\nosupersub\cf12\f13\fs20\ul cosa se crea por la unin o se
paracin de estos \line \up0 \expndtw-2\charscalex100 tomos\ul0\nosupersub\cf5\f6\f
s20 . \par\pard\qj \li1701\ri1517\sb219\sl-230\slmult0\fi708 \up0 \expndtw0\char
scalex109 Se opone a Anaxgoras en que Demcrito apoya la existencia del azar; no ha
y \up0 \expndtw0\charscalex100 organizacin de las cosa, sino que lo tomos se unen
y se separan, pero hay algunos tomos \up0 \expndtw-2\charscalex100 que se juntan
slo con sus semejantes (semejante se une y lo desemejante se separa) \par\pard\qj
\li1701\ri1521\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex105 Esto se c
ombina con otro principio de otros filsofos, que apoyan la idea de que lo \up0 \e
xpndtw-3\charscalex100 contrario o desemejante tiende a unirse, algo basado en o
bservaciones. \par\pard\ql \li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb0\sl
-276\slmult0 \par\pard\ql\li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb146\sl
-276\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf13\f14\fs24\ul Pensa
miento sofstico o sofista \par\pard\qj \li1701\sb0\sl-240\slmult0 \par\pard\qj\li
1701\ri1534\sb14\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 \ul0\nosupers
ub\cf5\f6\fs20 Movimiento ateniense. En Grecia haba dos grandes potencias: Atenas

y Esparta. En \line \up0 \expndtw0\charscalex100 Esparta era un pueblo militar
y no se interesaba por lo intelectual, por lo que se conservan \par\pard\ql \li1
0085\sb211\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\f
s24 7 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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0 \par\pard\qj\li1701\ri1531\sb78\sl-220\slmult0\fi0 \up0 \expndtw0\charscalex10
3 \ul0\nosupersub\cf5\f6\fs20 pocos restos materiales. En el ao 430 a.C. hay una
guerra civil, la Guerra de Peloponeso, \up0 \expndtw-3\charscalex100 comenzando
su declive. \par\pard\qj \li1701\ri1529\sb12\sl-230\slmult0 \up0 \expndtw0\chars
calex108 Atenas tambin fue una potencia militar, algo que tuvo influencia en la e
structura social \up0 \expndtw0\charscalex106 ateniense. Tambin favoreci la iguald
ad en Atenas, la \ul0\nosupersub\cf12\f13\fs20\ul unin de muchas comunidades o \u
p0 \expndtw-3\charscalex100 demos\ul0\nosupersub\cf5\f6\fs20 , cuyo centro era A
tenas. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1535\sb19\s
l-220\slmult0\fi708 \up0 \expndtw0\charscalex106 Atenas era un sistema igualitar
io. Los tiranos promovieron la idea de igualdad. El \up0 \expndtw0\charscalex100
tirano anterior al establecimiento de la democracia fue Bisistrato. \par\pard\q
j \li1701\ri1536\sb224\sl-240\slmult0\fi707 \up0 \expndtw0\charscalex111 La tira

na era la \ul0\nosupersub\cf12\f13\fs20\ul consecuencia necesaria\ul0\nosupersub\
cf5\f6\fs20 de la democracia, debido a que si no \up0 \expndtw-1\charscalex100
concurrira en anarqua. \par\pard\qj \li1701\ri1535\sb0\sl-240\slmult0 \up0 \expndt
w0\charscalex102 Lo nico que \ul0\nosupersub\cf12\f13\fs20\ul distingua\ul0\nosupe
rsub\cf5\f6\fs20 al tirano de del resto de la poblacin era que era el nico ciudad
ano \up0 \expndtw0\charscalex102 con derecho a llevar escolta. \par\pard\qj \li1
701\ri1536\sb217\sl-220\slmult0\fi707 \up0 \expndtw0\charscalex105 Lo que caract
eriza el poder democrtico es que las decisiones son el resultado de \up0 \expndtw
0\charscalex105 una decisin a comn. \par\pard\ql \li1701\sb0\sl-230\slmult0 \par\p
ard\ql\li1701\sb0\sl-230\slmult0 \par\pard\ql\li1701\sb12\sl-230\slmult0 \up0 \e
xpndtw-3\charscalex100 Las \ul0\nosupersub\cf12\f13\fs20\ul instituciones\ul0\no
supersub\cf5\f6\fs20 de Atenas eran: \par\pard\ql \li2061\ri1525\sb10\sl-230\sl
mult0\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex103 \ul0\nosupersub\c
f7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Eclesia o Asamblea.- Mximo rgano del po
der ateniense. Constituida por todos los \line\tab \up0 \expndtw0\charscalex105
ciudadanos, los cuales tomaban decisiones sobre leyes, guerras\u8230? Atenas es
una \line\tab \up0 \expndtw0\charscalex103 democracia directa, pero como ciudada
nos estn excluido mujeres, jvenes que no \line\tab \up0 \expndtw0\charscalex104 es
tn en edad de combatir, esclavos y metecos, lo que limitaba el n de ciudadano \lin
e\tab \up0 \expndtw-3\charscalex100 (solo 1/10 era representado por si mismo en
la Asamblea) \par\pard\ql \li2061\ri1535\sb230\sl-230\slmult0\tx2421\tx2421\tx24
21\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf7\f8\fs20
- \ul0\nosupersub\cf5\f6\fs20 Dikeia.- Era como la Sala de Justicia. Solucion
aba los conflictos cotidianos de los \line\tab \up0 \expndtw-1\charscalex100 ciu
dadanos o los crmenes contra la ciudad. A diferencia de en pases occidentales, no
\line\tab \up0 \expndtw0\charscalex100 se contaba con un juez superior que decid
iera la sentencia final, sino que la decida el \line\tab \up0 \expndtw0\charscale
x102 jurado. No existan abogados o fiscales por lo que cada ciudadano
tena que \line\tab \up0 \expndtw0\charscalex110 defenderse y acusar por s mismos.
Debido a esto, en Atenas empez a darse \line\tab \up0 \expndtw0\charscalex104 im
portancia al arte de la palabra y oratoria. Empez a dominarse, ya que sus vidas \
line\tab \up0 \expndtw-1\charscalex100 podran depender de ello. Por tanto, necesi
taban gente que les ensease, los sofistas. \par\pard\qj \li1701\ri1533\sb222\sl-2
40\slmult0\fi359 \up0 \expndtw0\charscalex100 La democracia facilita la comunica
cin entre los ciudadanos que no se dan en dictaduras \up0 \expndtw-3\charscalex10
0 ni tiranas. \par\pard\qj \li1701\ri1535\sb0\sl-240\slmult0\fi360 \up0 \expndtw0
\charscalex100 Libertad de expresin personal \ul0\nosupersub\cf8\f9\fs20 \ul0\nosu
persub\cf5\f6\fs20 expresin propia de lo que piensas a travs del dilogo \up0 \expn
dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 Razon
amiento. \par\pard\qj \li1701\ri1531\sb217\sl-220\slmult0\fi359 \up0 \expndtw0\c
harscalex100 La vida ateniense llevaba consigo el aprendizaje de estas dos cuali
dades, para lo cual se \up0 \expndtw-3\charscalex100 necesitan expertos que lo e
nseen. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb220\sl-253\s
lmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf6\f7\fs22 Sofistas \par\pa
rd\qj \li1701\ri1535\sb226\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 \ul
0\nosupersub\cf5\f6\fs20 La palabra sofista proviene del trmino grieg
o \ul0\nosupersub\cf12\f13\fs20\ul sophia\ul0\nosupersub\cf5\f6\fs20 , es
decir, \ul0\nosupersub\cf12\f13\fs20\ul sabidura\ul0\nosupersub\cf5\f6\fs20 . \
up0 \expndtw-1\charscalex100 Posteriormente, adquiri connotaciones negativas, sie
ndo sabio quien sabe y posee sabidura, \up0 \expndtw-1\charscalex100 y sofista qu
ien lo aparenta. \par\pard\ql \li2409\ri2781\sb40\sl-460\slmult0 \up0 \expndtw-2
\charscalex100 Ensean todas las tcnicas y artes en general, pero sobretodo la pala
bra. \line \up0 \expndtw-2\charscalex100 Hipias ensea el arte de la palabra y tcni
cas artesanales. \line \up0 \expndtw-2\charscalex100 Entre los sofistas destacan
especialmente Protgoras y Gorgias. \par\pard\qj \li1701\ri1535\sb190\sl-230\slmu
lt0\fi708 \up0 \expndtw0\charscalex102 Gorgias, es el promovedor del escepticism
o, afirmaba que nada es verdadero y si lo \up0 \expndtw0\charscalex113 hubiera,
no se podra argumentar o conocer, y si eso fuera posible, el hombre sera \up0 \exp
ndtw0\charscalex105 imposible de comunicar la verdad. \par\pard\ql \li10085\sb0\
sl-276\slmult0 \par\pard\ql\li10085\sb0\sl-276\slmult0 \par\pard\ql\li10085\sb0\

sl-276\slmult0 \par\pard\ql\li10085\sb164\sl-276\slmult0 \up0 \expndtw-3\charsca
lex100 \ul0\nosupersub\cf1\f2\fs24 8 \par\pard\sect\sectd\fs24\paperw11900\paper
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0 \par\pard\qj\li1701\ri1533\sb19\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex
100 \ul0\nosupersub\cf5\f6\fs20 Aparece por primera vez la idea de que la verdad
es inalcanzable para hombre, lo que \up0 \expndtw0\charscalex110 influir en movi
mientos radicales escepticistas, como el de Pirrn de Elis, que lleva el \up0 \exp
ndtw-1\charscalex100 escepticismo al extremo, afirmando que nada existe. \par\pa
rd\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1923\sb19\sl-220\slmult0\
fi708 \up0 \expndtw0\charscalex103 Atenas era el prototipo de ciudad democrtica y
la fundadora de la democracia. \up0 \expndtw-3\charscalex100 Los \ul0\nosupersu
b\cf12\f13\fs20\ul regmenes griegos\ul0\nosupersub\cf5\f6\fs20 existentes eran:

\par\pard\ql \li2061\ri1535\sb12\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\cha
rscalex105 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Tirana.- E
leccin del ciudadano para que elija el destino de la ciudad, al que se le \line\t
ab \up0 \expndtw0\charscalex100 concedan todos los poderes, como escolta (p. ejem
.: Dionisio de Siracusa y la Tirana \line\tab \up0 \expndtw-2\charscalex100 de Pi
sistro). \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\ri1530\sb20
\sl-230\slmult0\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex104 \ul0\no
supersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Aristocracia (Aristo: el me
jor).- Rgimen de los mejores. Se concentraba en familias \line\tab \up0 \expndtw0
\charscalex100 de gran sentido intelectual. Exista un rey elegido por un selecto
grupo de ciudadanos, \line\tab \up0 \expndtw0\charscalex102 la jerusa. Fue el rgim
en ms elegido entre filsofos, como Platn y Aristteles), ya \line\tab \up0 \expndtw0\
charscalex103 que las teora polticas surgen en el momento de descomposicin de la de
mocracia \line\tab \up0 \expndtw-3\charscalex100 ateniense S. IV a.C.). \par\par
d\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\ri1534\sb20\sl-230\slmult0\t
x2421\tx2421 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nos
upersub\cf5\f6\fs20 Democracia.- Es el ms propenso a la demagogia, ya que inten
ta contentar todo los \line\tab \up0 \expndtw-1\charscalex100 deseos de los ciud
adanos; pero este no era el ideal, porque no poda estar sometido a \line\tab \up0
\expndtw-3\charscalex100 los intereses del deseo. \par\pard\qj \li1701\sb0\sl-2
20\slmult0 \par\pard\qj\li1701\ri1535\sb19\sl-220\slmult0\fi359 \up0 \expndtw0\c
harscalex105 El rgimen poltico es una forma de educacin y cada uno fomentaba uno di
ferente al \line \up0 \expndtw-3\charscalex100 anterior. \par\pard\qj \li1701\ri
1535\sb12\sl-230\slmult0\fi359 \up0 \expndtw0\charscalex100 La aristocracia era
el saber, valor\u8230? por ello lo elegan los filsofos, ya que la democracia \line
\up0 \expndtw0\charscalex100 terminaba en anarqua (para satisfacer los propios d
eseos, y esto terminaba necesitando a un \line \up0 \expndtw-2\charscalex100 tir
ano) \par\pard\qj \li1701\ri1519\sb230\sl-230\slmult0\fi360 \up0 \expndtw0\chars
calex109 La democracia se reduce al Rgimen de Pericles, en el cual destaca Protgor
as, a \up0 \expndtw0\charscalex103 quien se le conoce por le aforismo \u8220?el
hombre es la medida de todas las cosas\u8221?. Esto se ha \up0 \expndtw-2\charsc
alex100 entendido como una invitacin al relativismo (de los valores) y al escepti
cismo. \par\pard\qj \li1701\ri1520\sb0\sl-240\slmult0\fi359 \up0 \expndtw0\chars
calex100 Se opone a Parmnides en que este apoya que \u8220?el hombre es lo que es
y lo que no es, no \up0 \expndtw-2\charscalex100 puede ser\u8221?; pero Protgora
s afirma que \u8220?el ser y el no ser depende de la medida humana\u8221? \par\p
ard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb0\sl-253\slmult0 \par\pa
rd\ql\li1701\sb186\sl-253\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c
f13\f14\fs24\ul Scrates\ul0\nosupersub\cf4\f5\fs24 \ul0\nosupersub\cf5\f6\fs20 (
470-399 a.C) \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1523\
sb15\sl-220\slmult0\fi707 \up0 \expndtw0\charscalex103 Primer gran profesor d
e filosofa reclamado por las polis para ensear a sus \up0 \expndtw-3\char
scalex100 ciudadanos, aunque siempre permaneci en Atenas. \par\pard\qj \li1701\sb
0\sl-230\slmult0 \par\pard\qj\li1701\ri1527\sb2\sl-230\slmult0\fi708 \up0 \expnd
tw0\charscalex108 Apuntala el Rgimen democrtico de un modo artstico, ya que apoya l
a idea de \up0 \expndtw0\charscalex104 \u8220?ciudadano virtuoso\u8221? en oposi
cin a Protgoras (que deca que los ciudadanos tenan que \up0 \expndtw-3\charscalex100
decidir el bien y sus propios deseos). \par\pard\qj \li1701\ri1535\sb222\sl-240
\slmult0\fi708 \up0 \expndtw0\charscalex103 Da el significado actual a la palabr
a filsofo, el que busca la sabidura, separndolo \up0 \expndtw0\charscalex103 del de
sofista, el que se cree sabio y pretende ensear sin serlo. \par\pard\qj \li1701\
sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1522\sb17\sl-220\slmult0\fi707 \up0 \ex
pndtw-2\charscalex100 Fue un filsofo excepcionalmente pobre, ya que no cobraba po
r sus lecciones, algo que \up0 \expndtw-3\charscalex100 le echaba en cara su fam
ilia por no poder mantenerla. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\
qj\li1701\ri1531\sb2\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex106 Imparta la
s lecciones de un modo que se conoci como socratismo, sinnimo de \up0 \expndtw0\ch
arscalex100 antiacademismo. El academismo era un sistema de horarios, estudios,
calificaciones\u8230? en el \up0 \expndtw-3\charscalex100 Rgimen de la Academia.
\par\pard\qj \li1701\ri1527\sb19\sl-220\slmult0\fi707 \up0 \expndtw0\charscalex1

07 El Rgimen de socratismo era un ambiente espontneo, en lugares de la ciudad \up0
\expndtw-3\charscalex100 donde los jvenes podan escoger a su maestro. \par\pard\q
j \li1701\ri1535\sb230\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex105 Scrates
sufri las consecuencias de la Guerra de Peloponeso, donde Atenas fue \line \up0 \
expndtw0\charscalex100 derrotada y se puso fin al Rgimen Democrtico, instaurndose e
l Rgimen de los 30 Tiranos, \line \up0 \expndtw0\charscalex103 apoyados por el ejr
cito espartano. A final del s. V a.C., se produjo un levantamiento de los \line
\up0 \expndtw0\charscalex103 atenienses, instaurndose de nuevo la democracia
. Algunos de sus discpulos fueron \par\pard\ql \li10085\sb0\sl-276\slmult0 \
par\pard\ql\li10085\sb216\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu
persub\cf1\f2\fs24 9 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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\pard\sb0\sl-240{\bkmkstart Pg10}{\bkmkend Pg10}\par\pard\ql \li1701\sb0\sl-228\
slmult0 \par\pard\ql\li1701\sb0\sl-228\slmult0 \par\pard\ql\li1701\sb0\sl-228\sl
mult0 \par\pard\ql\li1701\sb0\sl-228\slmult0 \par\pard\ql\li1701\sb0\sl-228\slmu
lt0 \par\pard\ql\li1701\ri1522\sb31\sl-228\slmult0\fi0\tx2409 \up0 \expndtw-1\ch
arscalex100 \ul0\nosupersub\cf5\f6\fs20 relacionados o pertenecieron al Rgimen de
los 30 Tiranos, algo que los sofistas aprovecharon \line \up0 \expndtw-2\charsc
alex100 para acusarle de impiedad y corrupcin de juventud, ambas de gran gravedad
. \line \tab \up0 \expndtw0\charscalex106 La \ul0\nosupersub\cf12\f13\fs20\ul im
piedad\ul0\nosupersub\cf5\f6\fs20 (no respetar a los dioses \ul0\nosupersub\cf8
\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 cuestin de supervivencia y poltica) era \up0
\expndtw0\charscalex103 peligrosa y significaba traicin; la \ul0\nosupersub\cf12\
f13\fs20\ul corrupcin de los jvenes\ul0\nosupersub\cf5\f6\fs20 , a los q inculcaba
la impiedad y \up0 \expndtw0\charscalex100 poda fomentar por ello el relativismo
dentro de la ciudad (no seguir las costumbres y leyes de \up0 \expndtw-3\charsc
alex100 la ciudad). \par\pard\qj \li1701\ri1529\sb19\sl-220\slmult0\fi707 \up0 \
expndtw-1\charscalex100 Estas acusaciones llevaban implcita la pena de muerte, pa
ra lo que el jurado tena que \up0 \expndtw-2\charscalex100 estar formado por 500
ciudadanos. \par\pard\qj \li1701\ri1523\sb12\sl-230\slmult0\fi707 \up0 \expndtw0
\charscalex110 Conocemos el juicio por dos fuentes: Jenofonte (que en su obra Me
mordila o \up0 \expndtw0\charscalex102 Recuerdos narra de forma directa la vida d
e Scrates, concluyendo los aspectos chocantes, \up0 \expndtw0\charscalex104 como
las peleas con algunos sofistas) y Platn (que ofrece la imagen actual de Scrates).
\up0 \expndtw-1\charscalex100 Dentro de la obra de Platn es difcil distinguir lo
socrtico de la idealizacin por el autor de las \up0 \expndtw-3\charscalex100 ideas
y filosofas reales de Scrates. Las obras son Dilogos y Carta. \par\pard\qj \li1701
\ri1530\sb0\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 Scrates aparece en
casi todos los dilogos de Platn, por lo que es difcil distinguir lo \up0 \expndtw-3
\charscalex100 socrtico de lo platnico. \par\pard\ql \li1701\sb0\sl-253\slmult0 \p
ar\pard\ql\li1701\sb179\sl-253\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosuper
sub\cf6\f7\fs22 Elementos doctrinales de Scrates \par\pard\qj \li1701\ri1517\sb22
Scrates utilizaba como mtodo de enseanza los dilogos. Para poderlos conocer \up0 \ex
pndtw0\charscalex103 recurrimos a los Dilogos Platnicos de la primera poca. No hay
textos propios porque en \up0 \expndtw-2\charscalex100 aquella poca no era muy co
mn escribir las enseanzas y adems resultaba costoso. \par\pard\qj \li1701\ri1529\sb
230\sl-230\slmult0\fi707 \up0 \expndtw0\charscalex100 Estos dilogos se sabe que s
on obras exotricas, es decir, las destinadas a la lectura \up0 \expndtw0\charscal
ex106 y publicacin fuera de la Academia; en cambio, no se conocen las esotricas, l
as que se \up0 \expndtw-3\charscalex100 enseaban en la Academia. \par\pard\qj \li
1701\ri1533\sb10\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex100 En Aristteles, e
n cambio, sucede lo contrario, conocemos las obras esotricas (Enciclopedia \line

\up0 \expndtw0\charscalex100 Aristotlica, escritas en el Liceo) pero no las exotri
cas (se dicen que fueron dilogos, peor se \line \up0 \expndtw-3\charscalex100 han
perdido). \par\pard\qj \li1701\ri1519\sb230\sl-230\slmult0\fi708 \up0 \expndtw0
\charscalex105 En Platn, es importante la fecha de los Dilogos, para estudiar su e
volucin. Los \up0 \expndtw0\charscalex110 pertenecientes al Periodo de Juventud,
es la Apologa o Apologa de Scrates, cuyos \up0 \expndtw0\charscalex106 dilogos son o
bras independientes que tratan temas de la vida cotidiana. Tambin es un \up0 \exp
ndtw-1\charscalex100 discurso de defensa, y una exaltacin al valor. Aparece el di
scurso de Scrates, defendindose \up0 \expndtw0\charscalex102 de las acusaciones
de Anito, Melito/Meleto, y
Licor. Las acusaciones que recibi se \up0
\expndtw0\charscalex106 relacionaban con la disgregacin social, algo que los grie
gos no aceptaban porque no se \up0 \expndtw-2\charscalex100 mantena la unidad y e
nseaba a la juventud un carcter individualista. \par\pard\qj \li1701\sb0\sl-220\sl
mult0 \par\pard\qj\li1701\ri1516\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charsc
alex100 Scrates se inspiraba por el daimn, espritu que le deca que decir en cada mom
ento \line \up0 \expndtw-2\charscalex100 y ensear, y que era un motivo de preocup
acin, ya que no mantena las costumbres antiguas. \par\pard\qj \li1701\ri1528\sb224
\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex105 La Apologa se desarrolla en el
juicio, ante un jurado de 500 ciudadanos. Una vez \up0 \expndtw-3\charscalex100
realizada la acusacin, Scrates de defiende. \par\pard\ql \li2061\sb229\sl-230\slm
ult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\
cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Juicio y condena \par\pard\qj \li
1701\ri1521\sb10\sl-230\slmult0\fi359 \up0 \expndtw0\charscalex108 \ul0\nosupers
ub\cf5\f6\fs20 Scrates hace un balance de su vida ante el jurado y tambin de su en
seanza. No \up0 \expndtw0\charscalex110 deshace las acusaciones, sino que reivind
ica su papel como filsofo y educador; este \up0 \expndtw0\charscalex109 argumento
marc a los que le haban seguido. Los ciudadanos atenienses conocan a \up0 \expndtw
0\charscalex105 Scrates, pero su imagen se haba trasgiversado diciendo que
era un sofista ms, \up0 \expndtw-3\charscalex100 proponindole como prototipo
de sofista embaucador en comedias. \par\pard\qj \li1701\ri1531\sb0\sl-230\slmult
0\fi359 \up0 \expndtw0\charscalex100 Scrates, realmente intentaba ensear a sus dis
cpulos filosofa a travs de ellos mismos, \up0 \expndtw0\charscalex100 para lo cual
se encomienda a la figura de su madre, la partera, ya que ayuda a sus discpulos \
up0 \expndtw-3\charscalex100 en el parte de su filosofa. \par\pard\qj \li1701\ri1
532\sb0\sl-230\slmult0\fi360 \up0 \expndtw0\charscalex105 El jurado sustituye la
condena a muerte por una multa, ya que la acusacin no era tan \line \up0 \expndt
w-1\charscalex100 dramtica como aparentaba. La multa no era importante, pero Scrat
es no poda afrontarla por \line \up0 \expndtw0\charscalex107 no cobrar por sus en
seanzas, y se niega a que se la paguen, ya que sera a l a quien \line \up0 \expndtw
0\charscalex100 tendran que pagar por todo lo que haba hecho por la ciudad. Ante e
sto, el jurado confirma la \line \up0 \expndtw-3\charscalex100 pena de muerte. \
par\pard\qj \li1701\ri1527\sb0\sl-240\slmult0\fi360 \up0 \expndtw-1\charscalex10
0 El dilogo concluye en un reunin de Scrates con sus discpulos, donde les explica qu
e si \up0 \expndtw-3\charscalex100 muere a favor de la filosofa, merece la pena.
\par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb17\sl-276\slmult0
\up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 10 \par\pard\sect\sect
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lt0 \par\pard\ql\li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb29\sl-230\slmul
t0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf
5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Prisin \par\pard\qj \li1701\ri1521\s
b0\sl-232\slmult0\fi359 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20
Dilogo de Critn o El deber del ciudadano. Scrates se encuentra en prisin esperando
\up0 \expndtw0\charscalex100 la ejecucin. Estuvo all retenido un mes, durante el c
ual recibe visitas de discpulos, amigos y \up0 \expndtw0\charscalex103 familiares
, que le suplican que escape; pero l tena la conviccin de que no debe huir para \up
0 \expndtw0\charscalex100 defender la filosofa. A parte, la filosofa requiere libe
rtad porque exige poder dialogar con sus \up0 \expndtw0\charscalex100 ciudadanos
y discpulos, algo que solo puede hacer en Grecia, y sobretodo en Atenas, porque
\up0 \expndtw-3\charscalex100 en las dems naciones hay tiranas y no se puede dialo
gar. \par\pard\qj \li1701\ri1528\sb0\sl-233\slmult0\fi357 \up0 \expndtw-2\charsc
alex100 Aparece Atenas como lugar de origen de la filosofa porque es el lugar ms r
ico de Grecia y \line \up0 \expndtw-1\charscalex100 la primera ciudad con Rgimen
Democrtico con igualdad de expresin y de dilogo, por tanto, \line \up0 \expndtw-1\c
harscalex100 su vida no tendra sentido en otro lugar que fuera bien recibido pero
donde no podra dialogar o \line \up0 \expndtw-2\charscalex100 filosofar. \par\pa
rd\qj \li1701\ri1521\sb0\sl-240\slmult0\fi357 \up0 \expndtw0\charscalex104 A par
tir de aqu, Platn no sigue la vida de Scrates de forma cronolgica, recogiendo \up0 \
expndtw-2\charscalex100 circunstancias particulares de la vida de Scrates, conver
saciones, situaciones\u8230? \par\pard\ql \li2061\sb188\sl-230\slmult0 \up0 \exp
ndtw0\charscalex107 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20
\ul0\nosupersub\cf12\f13\fs20\ul Muerte \par\pard\qj \li1701\ri1524\sb10\sl-230\
slmult0\fi0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf5\f6\fs20 Dilogo de la
poca de madurez o \u8220?de la inmortalidad del alma\u8221?. Narra las ltimas hor
as de \up0 \expndtw0\charscalex104 vida de Scrates, quien hace un dilogo de consue
lo a sus discpulos. Le van a matar con \up0 \expndtw-1\charscalex100 cicuta. Inte
nta consolar a sus discpulos diciendo que, aunque muere, va a una vida superior,
la \up0 \expndtw0\charscalex100 vida del alma y del conocimiento, ya que all podra
dedicar a la filosofa plenamente, dejando \up0 \expndtw-3\charscalex100 atrs el c
uerpo (estorbo para filosofar). Toma la cicuta y muere. \par\pard\ql \li1701\sb0
\sl-241\slmult0 \par\pard\ql\li1701\sb240\sl-241\slmult0 \up0 \expndtw0\charscal
ex100 \ul0\nosupersub\cf13\f14\fs24\ul Cnicos\ul0\nosupersub\cf5\f6\fs20 (Socrtic
os) \par\pard\qj \li1701\ri1536\sb0\sl-240\slmult0\fi708 \up0 \expndtw0\charscal
ex100 Se muestran orgullosos de vivir fuera del orden social ateniense. Tienen u
na ausencia \up0 \expndtw0\charscalex100 de sentido de ciudadano. Destacan Arist
ipo y Digenes. Su mtodo era la irona. \par\pard\ql \li1701\sb0\sl-276\slmult0 \par\
pard\ql\li1701\sb175\sl-276\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub
\cf13\f14\fs24\ul Megalitos \par\pard\qj \li1701\ri1525\sb11\sl-220\slmult0\fi70
8 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf5\f6\fs20 Se enfrentan a la lgi
ca, surgiendo la necesidad de que las conversaciones provengan \up0 \expndtw-3\c
harscalex100 de la filosofa (contradicciones tcnicas de argumentacin). \par\pard\ql
\li2409\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 Destacan los principi
os de: \par\pard\li2061\sb10\sl-230\slmult0\fi0\tx4355 \up0 \expndtw-1\charscale
x100 1. Identidad\tab \up0 \expndtw-1\charscalex100 A = A\par\pard\li2061\sb1\
sl-228\slmult0\fi0\tx4465 \up0 \expndtw-1\charscalex100 2. No contradiccin\tab
\up0 \expndtw-1\charscalex100 A = A ^ A\par\pard\li2061\sb1\sl-230\slmult0\fi0\t
x4388 \up0 \expndtw-1\charscalex100 3. Transitividad\tab \up0 \expndtw-1\chars
calex100 A = B = C \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 A = C
\par\pard\ql \li1701\sb211\sl-230\slmult0 \up0 \expndtw-2\charscalex100 La \ul0\
nosupersub\cf12\f13\fs20\ul escuela ms influyente\ul0\nosupersub\cf5\f6\fs20 de
los discpulos de Scrates es la de Platn. \par\pard\ql \li1701\sb0\sl-368\slmult0 \p
ar\pard\ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb0\sl-368\slmult0 \par
\pard\ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb0\sl-368\slmult0 \par\p
ard\ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb0\sl-368\slmult0 \par\par
d\ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb0\sl-368\slmult0 \par\pard\
ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb16\sl-368\slmult0 \up0 \expnd
tw0\charscalex100 \ul0\nosupersub\cf11\f12\fs32\ul PLATN \par\pard\qj \li1701\sb0
\sl-220\slmult0 \par\pard\qj\li1701\ri1530\sb15\sl-220\slmult0\fi707 \up0 \expnd
tw0\charscalex104 \ul0\nosupersub\cf5\f6\fs20 Funda la Academia (ms parecida a la
s instituciones escolares posteriores). Fue el \up0 \expndtw-3\charscalex100 pri
mer filsofo sistemtico. \par\pard\ql \li1701\sb234\sl-276\slmult0 \up0 \expndtw0\c
harscalex106 \ul0\nosupersub\cf13\f14\fs24\ul Cronologa de los escritos platnicos
\par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb8\sl-276\slmult0 \
up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 11 \par\pard\sect\sectd
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\pard\sb0\sl-240{\bkmkstart Pg12}{\bkmkend Pg12}\par\pard\qj \li1701\sb0\sl-220\
slmult0 \par\pard\qj\li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\sb0\sl-220\sl
lt0 \par\pard\qj\li1701\ri1525\sb78\sl-220\slmult0\fi708 \up0 \expndtw0\charscal
ex102 \ul0\nosupersub\cf5\f6\fs20 Platn ensea de forma completa lo que le ense Scrate
s, utilizando la escritura y \up0 \expndtw-3\charscalex100 creando su propia fil
osofa, que tena un modo sistemtico. \par\pard\qj \li1701\ri1532\sb12\sl-230\slmult0
\fi708 \up0 \expndtw0\charscalex106 Escribe los Dilogos (alguno de gran viveza y
otros sistemticos), adems de las \up0 \expndtw0\charscalex100 \u8220?enseanzas no e
scritas\u8221?, que se han perdido y hacen referencia a las notas de las clases
de \up0 \expndtw-3\charscalex100 Platn en la Academia. \par\pard\qj \li1701\sb0\s
l-226\slmult0 \par\pard\qj\li1701\ri1518\sb8\sl-226\slmult0\fi708 \up0 \expndtw0
\charscalex104 Las fuentes donde se citan los Dilogos tuvieron que ser estudiadas
. Estas fuentes \up0 \expndtw0\charscalex110 pertenecen a Digenes Laercio, que en
su escrito Vida de filsofos ilustres repasa los \up0 \expndtw0\charscalex100 pri
ncipales filsofos griegos y las obras que se les atribuye, siendo una fuente fund
amental de \up0 \expndtw-2\charscalex100 informacin que se compara con otras fuen
tes de la poca, como Aristteles. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard
\qj\li1701\ri1529\sb1\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex104 Para det
erminar que obras fueron escritas por Platn y cuales no, es importante su \up0 \e
xpndtw0\charscalex102 ordenacin cronolgica. El orden sistemtico no dice nada de las
obras platnicas, debido a \up0 \expndtw0\charscalex104 que no se expresan las id
eas de modo sistemtico, sino mediante ideas, opiniones que se \up0 \expndtw0\char
scalex104 expresan en la doctrina, por lo que tiene ms importancia el orden crono
lgico, a lo que se \up0 \expndtw-3\charscalex100 atribuye diferentes criterios. \
par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb20\sl-230\slmult0 \
up0 \expndtw0\charscalex102 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6

\fs20 Primer criterio. Segn su forma literaria. \par\pard\ql \li2061\sb1\sl-217
\slmult0 \up0 \expndtw-3\charscalex100 Es subjetiva dependiendo de cmo sera la evo
lucin normal. \par\pard\qj \li1701\ri1531\sb16\sl-226\slmult0\fi359 \up0 \expndtw
0\charscalex107 Los primeros dilogos son de estilo vivo y literario, donde predom
ina la aparicin de \up0 \expndtw0\charscalex104 personajes y avidez, y Platn demue
stra su extraordinario talento literario. Se aprecia una \up0 \expndtw0\charscal
ex100 evolucin del sentido literario hacia una mayor sobriedad. Es la ordenacin de
los dilogos de \up0 \expndtw-3\charscalex100 ms vivos a ms sobrios. \par\pard\ql \
li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb21\sl-230\slmult0 \up0 \expndtw0
\charscalex101 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Segun
do criterio. Segn su conocimiento filosfico. \par\pard\qj \li1701\ri1520\sb0\sl-23
0\slmult0\fi359 \up0 \expndtw0\charscalex105 Examina los dilogos buscando el cont
enido, ideas, doctrina, etc., qe se expone de la \up0 \expndtw-2\charscalex100 f
orma literaria, centrndose en el contenido. Es subjetivo debido a que el contenid
o filosfico es \up0 \expndtw-2\charscalex100 ordenador desde el punto de vista ac
tual, de acuerdo a nuestra lgica. \par\pard\ql \li2409\sb0\sl-230\slmult0 \up0 \e
xpndtw-3\charscalex100 Los dilogos platnicos se dividen en: \par\pard\ql \li2781\s
b1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf10\f11\fs20 o
\ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Periodo Socrtico \
\ul0\nosupersub\cf5\f6\fs20 Scrates como protagonista, establece un dilogo vivo, d
e contenido simple \up0 \expndtw0\charscalex102 respecto a la teora platnica. \ul0
\nosupersub\cf12\f13\fs20\ul Busca el concepto de algo\ul0\nosupersub\cf5\f6\fs2
0 . Son cercanos a lo que \up0 \expndtw0\charscalex102 Scrates poda buscar en su p
ensamiento, pero Platn lo dirige a su inters. Por \up0 \expndtw0\charscalex100 eje
mplo, en Critn, es el deber del ciudadano; en Laques el valor; en Crmides el \up0
\expndtw0\charscalex100 amor; en Eutifro la piedad; y en Ion la poesa. \par\pard\
ql \li2781\sb230\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf
10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Per
iodo de la Teora de las Ideas \par\pard\qj \li2781\ri1531\sb0\sl-230\slmult0\fi0
\up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf5\f6\fs20 Alcanza el punto mximo
de su pensamiento, exponiendo su \ul0\nosupersub\cf12\f13\fs20\ul Teora de las Id
eas\ul0\nosupersub\cf5\f6\fs20 , y \line \up0 \expndtw0\charscalex103 donde esc
ribe la Repblica, el ms importante. Destacan tambin Menn, \line \up0 \expndt
w0\charscalex104 Banquete y Fecho, donde expone las teoras del ncleo de la Teora Pl
atnica. \line \up0 \expndtw-1\charscalex100 Son Dilogos con doctrina propia, no de
pendiente de Scrates, aunque este hable \line \up0 \expndtw-3\charscalex100 en bo
ca de Platn. \par\pard\ql \li2781\sb220\sl-230\slmult0 \up0 \expndtw-2\charscalex
100 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersu
b\cf12\f13\fs20\ul Tercer Periodo o \u8220?Dilogos crticos\u8221? \par\pard\qj \li
2781\ri1532\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf
5\f6\fs20 Nuevos temas de la Teora de las Ideas, ms desarrollados y una crtica haci
a ella, \up0 \expndtw0\charscalex100 expresando dudas y otras posibilidades de s
u propio sistema. Hay una influencia \up0 \expndtw0\charscalex100 de Aristteles.
Algunos de los ms importantes son Parmnides, Sofista o Tineo, \up0 \expndtw0\chars
calex100 que trata del origen del Universo y es la nica obra de Platn dedicada a l
a fsica \up0 \expndtw-3\charscalex100 del mundo o astronoma. \par\pard\ql \li2061\
sb0\sl-230\slmult0 \par\pard\ql\li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb
10\sl-230\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf7\f8\fs20 - \ul
0\nosupersub\cf5\f6\fs20 Tercer criterio. Segn las concordancias estilsticas. \p
ar\pard\qj \li1701\ri1524\sb14\sl-226\slmult0\fi359 \up0 \expndtw0\charscalex104
Se hacen mediciones de estilometra. Es el ms subjetivo y cuya ordenacin es la ms \u
p0 \expndtw0\charscalex107 objetiva. Se trata de ver la evolucin y expresiones de
los dilogos. Para ello se tiene la \up0 \expndtw0\charscalex105 referencia del D
ilogo Leyes, que tomando como referencia el estilo y las expresiones, se \up0 \ex
pndtw-3\charscalex100 compara con los dems. Cuanto ms alejado, ms antiguo. \par\par
d\qj \li1701\ri1534\sb223\sl-240\slmult0\fi359 \up0 \expndtw-1\charscalex100 NO
HAY NINGUNA ORDENACIN COMN, PERO HAY ACUERDO, INDEPENDIENTES \up0 \expndtw-3\chars
calex100 AL CRITERIO \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965
\sb255\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24

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ex102 \ul0\nosupersub\cf5\f6\fs20 Se divide en tres periodos. Sobre el medio y e
l final hay ms acuerdo sobre los dilogos \up0 \expndtw0\charscalex102 que pertenec
en a un periodo u otro, pero los grandes acuerdo vienen del principio, siendo el
\up0 \expndtw0\charscalex100 primer periodo Apologa, aunque otros ponen Ion o Hi
pias Menor. \par\pard\ql \li1701\sb0\sl-230\slmult0 \par\pard\ql\li1701\sb220\sl
-230\slmult0 \up0 \expndtw-1\charscalex100 LISTA COMN \par\pard\ql \li1701\sb230\

sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul Pe
riodo Socrtico \par\pard\qj \li1701\ri1527\sb19\sl-220\slmult0\fi708 \up0 \expndt
w0\charscalex100 \ul0\nosupersub\cf5\f6\fs20 APOLOGA, CRITN, LAQUES, LISIS, CRM
IDES, EUTIFRO, HIPIAS MENOR, \up0 \expndtw-3\charscalex100 HIPIAS MAYOR, PROTG
ORAS Y GORGIAS \par\pard\ql \li1701\sb0\sl-230\slmult0 \par\pard\ql\li1701\sb2\s
l-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul Teo
ra de las Ideas \par\pard\li1701\sb11\sl-230\slmult0\fi708 \up0 \expndtw-1\charsc
alex100 \ul0\nosupersub\cf5\f6\fs20 MENN, REPBLICA, BANQUETE, FEDRO, EUTIDEPO, MEN
EXENO, CRATIRO Y\par\pard\li1701\sb0\sl-230\slmult0\fi0 \up0 \expndtw-1\charscal
ex100 FEDN\par\pard\ql \li1701\sb219\sl-230\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf12\f13\fs20\ul Periodo Crtico \par\pard\ql \li2409\sb10\sl-230
\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf5\f6\fs20 PARMNIDES, TEE
TETO, SOFISTA, POLTICO, TINEO, CRITIAS, FILEBO Y LEYES \par\pard\ql \li1701\sb0\s
l-276\slmult0 \par\pard\ql\li1701\sb176\sl-276\slmult0 \up0 \expndtw0\charscalex
105 \ul0\nosupersub\cf13\f14\fs24\ul Doctrinas de Platn \par\pard\ql \li1701\sb0\
sl-253\slmult0 \par\pard\ql\li1701\sb10\sl-253\slmult0 \up0 \expndtw0\charscalex
105 \ul0\nosupersub\cf6\f7\fs22 Doctrina del Periodo Socrtico \par\pard\qj \li170
1\ri1524\sb0\sl-232\slmult0\fi707 \up0 \expndtw0\charscalex102 \ul0\nosupersub\c
f5\f6\fs20 Defendidas por Scrates, presenta las caractersticas del mtodo so
crtico: un \up0 \expndtw0\charscalex107 momento de \ul0\nosupersub\cf12\f13\fs20
\ul irona\ul0\nosupersub\cf5\f6\fs20 (destruccin), que demuestra la ignorancia, y
a que para Scrates, la \up0 \expndtw0\charscalex100 bsqueda de la verdad parte del
reconocimiento de esta, rechazando los argumentos dbiles \up0 \expndtw0\charscal
ex100 de los dems (comienzo de duda). El segundo momento, es la \ul0\nosupersub\c
f12\f13\fs20\ul mayutica\ul0\nosupersub\cf5\f6\fs20 , en la que Scrates \up0 \expn
dtw-2\charscalex100 afirma en s mismo que sigue el momento de su madre, la parter
a, que ayuda a salir del alma el \up0 \expndtw-2\charscalex100 conocimiento, par
a lo cual es importante la irona. \par\pard\ql \li1701\ri1525\sb215\sl-230\slmult
0\fi708 \up0 \expndtw0\charscalex100 En estos dilogos se observa la elaboracin de
una orientacin a la filosofa de Platn \up0 \expndtw-2\charscalex100 \ul0\nosupersub
\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 la verdad se encuentra dentro del alma,
y se adquiere mediante la experiencia. \line \up0 \expndtw-2\charscalex100 A es
ta doctrina se le dar una forma ms elaborada. \par\pard\qj \li1701\sb0\sl-220\slmu
ex103 En estos dilogos se encuentra el objetivo de la investigacin propuesta por P
latn, \up0 \expndtw-3\charscalex100 bsqueda de definicin y conceptos de algo, contr
ario a Scrates. \par\pard\ql \li1701\sb233\sl-253\slmult0 \up0 \expndtw0\charscal
ex104 \ul0\nosupersub\cf6\f7\fs22 Doctrina del Periodo de Madurez \par\pard\qj \
li1701\ri1529\sb6\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex108 \ul0\nosuper
sub\cf5\f6\fs20 Dilogos clsicos que dan lugar a la Teora de las Ideas. Tienen una f
orma ms \up0 \expndtw0\charscalex103 sistemtica. Destacan Banquete y Repblica, aunq
ue tambin es importante Menn, donde \up0 \expndtw-1\charscalex100 aparece la doctr
ina de forma difusa y no muy clara, que se utilizar como base de la \ul0\nosupers
ub\cf12\f13\fs20\ul Teora de \up0 \expndtw0\charscalex100 la Ideas\ul0\nosupersub
\cf5\f6\fs20 , llamada amanensis o reminiscencia (el conocimiento est en el alma)
. \ul0\nosupersub\cf12\f13\fs20\ul Conocimiento \up0 \expndtw-3\charscalex100 co
mo recuerdo\ul0\nosupersub\cf5\f6\fs20 (conocer = recordar). \par\pard\qj \li17
\expndtw-1\charscalex100 El verdadero conocimiento se da tras la muerte, y por t
anto, consiste en recordar lo que \up0 \expndtw-2\charscalex100 se haba aprendido
. \par\pard\qj \li1701\ri1531\sb20\sl-220\slmult0 \up0 \expndtw0\charscalex100 S
e pone en manifiesto la oralidad, dar carcter doctrinal al hecho de recordar lo q
ue hay en la \up0 \expndtw-3\charscalex100 memoria mediante el dialogo. \par\par
d\qj \li1701\ri1526\sb224\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex110 Para
aprender/recordar hay que buscar, y la bsqueda de la verdad, que es el \up0 \exp
ndtw-3\charscalex100 aprender. El mtodo utilizado para esa bsqueda es el dilogo. \p
ar\pard\ql \li1701\sb0\sl-226\slmult0 \par\pard\ql\li1701\ri1517\sb6\sl-226\slmu
lt0\tx2409 \up0 \expndtw0\charscalex106 Menn.- Dilogo en el que se establece el mtd
o y la explicacin que va a seguir Platn, \up0 \expndtw-2\charscalex100 conocimient
o de que la verdad se ha perdido y hay que buscarla mediante el dilogo. \line \ta
b \up0 \expndtw0\charscalex108 Todos los dilogos utilizan el mtodo establecido y s
ustituye la bsqueda de un \up0 \expndtw-2\charscalex100 concepto por ideas. Esto
aparece por primera vez en Banquete. \par\pard\qj \li1701\sb0\sl-230\slmult0 \pa
r\pard\qj\li1701\ri1534\sb1\sl-230\slmult0 \up0 \expndtw0\charscalex106 Banquete
.- Discusin sobre lo que es el amor. Todava hay influencia del primer periodo. \li
ne \up0 \expndtw0\charscalex100 Scrates plantea que el amor es una especia de Ide
a, que ayuda en el acceso de alcanzar las \line \up0 \expndtw-3\charscalex100 id
eas. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb196\sl-276\sl
mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 13 \par\pard\sec
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lt0 \par\pard\qj\li1701\ri1526\sb78\sl-220\slmult0 \up0 \expndtw0\charscalex104
\ul0\nosupersub\cf5\f6\fs20 Fedn.- Narra la muerte de Scrates. Platn establece la n
ecesidad de la inmortalidad del \up0 \expndtw-3\charscalex100 alma, a travs de la
cual refleja el conocimiento = recuerdo. \par\pard\qj \li1701\sb0\sl-230\slmult
0 \par\pard\qj\li1701\ri1521\sb2\sl-230\slmult0 \up0 \expndtw-1\charscalex100 Re
pblica.- Dilogo ms importante de Platn. Trata de establecer la justicia y lo que tie
ne que \up0 \expndtw-1\charscalex100 tener un Estado justo. Sigue el procedimien
to caracterstico: comienza preguntndose qu hay \up0 \expndtw-1\charscalex100 que ha
cer para que una ciudad sea justa y luego qu es la justicia, por tanto est buscand
o las \up0 \expndtw0\charscalex107 ideas. La Idea es una cosa en s misma; lo que
no es una idea es para nosotros, ya que \up0 \expndtw-3\charscalex100 sabiendo q
ue es la justicia, podremos saber que es justo o no. \par\pard\qj \li1701\ri1531
\sb230\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex107 Parmnides.- Distingua la va
de la verdad y la lgica. Para Platn la opinin o logsa es \line \up0 \expndtw-1\char
scalex100 conocimiento para nosotros (deseos, afectos, sentimientos, es decir, l
o corporal). En cambio, la \line \up0 \expndtw0\charscalex104 verdad no influye
en lo que depende del cuerpo, sino que influye en el alma. En cambio, la \line \
up0 \expndtw-1\charscalex100 verdad no influye en lo que depende del cuerpo, sin
o que influye en el alma. Esta verdad es en \line \up0 \expndtw0\charscalex100 s
misma las Ideas; por tanto, verdad = Ideas = cosas en s mismas. A esa conclusin ll
eg en \line \up0 \expndtw0\charscalex100 el Fenn: la \ul0\nosupersub\cf12\f13\fs20
\ul verdad est en el alma, y as conseguir las Ideas;\ul0\nosupersub\cf5\f6\fs20 pe
ro esto solo es \ul0\nosupersub\cf12\f13\fs20\ul sin cuerpo\ul0\nosupersub\cf5\f
6\fs20 . \line \up0 \expndtw0\charscalex100 Para ello, una posibilidad es la \ul
0\nosupersub\cf12\f13\fs20\ul muerte\ul0\nosupersub\cf5\f6\fs20 (por ello el co
nsuelo de Scrates) o la \ul0\nosupersub\cf12\f13\fs20\ul contemplacin\ul0\nosupers
ub\cf5\f6\fs20 , \line \up0 \expndtw0\charscalex104 separacin en vida del cuerpo
y alma, que se puede alcanzar mediante el aprendizaje, por \line \up0 \expndtw-3
\charscalex100 tanto se puede ensear. \par\pard\ql \li2409\sb230\sl-230\slmult0 \
up0 \expndtw-1\charscalex100 Aparece la Teora de las Ideas en general, de una man
era claramente definida. \par\pard\qj \li1701\ri1526\sb19\sl-220\slmult0 \up0 \e
xpndtw0\charscalex106 Polis griegas: estado = ciudad. Cmo puede ser justo el Gobie
rno de una ciudad? \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 en \u
p0 \expndtw-3\charscalex100 Platn, qu es la justicia en s misma? \par\pard\ql \li170

1\sb12\sl-230\slmult0 \up0 \expndtw-1\charscalex100 Al responder surge la Teora d
e las Ideas, que lo explica mediante el Mito de la Caverna. \par\pard\ql \li1701
\sb230\sl-230\slmult0 \up0 \expndtw0\charscalex103 Mito de la caverna \par\pard\
qj \li1701\ri1530\sb0\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 La fsica
es la ciencia de la materia, que son los conocimientos que se aprecian de los \l
ine \up0 \expndtw0\charscalex105 sentidos, pero objetivamente todos los pro
blemas fsicos se resuelven mediante las \line \up0 \expndtw-3\charscalex100
matemticas. \par\pard\qj \li1701\ri1531\sb0\sl-230\slmult0\fi707 \up0 \expndtw0\c
harscalex105 El \ul0\nosupersub\cf12\f13\fs20\ul fuego\ul0\nosupersub\cf5\f6\fs2
0 representa al mundo sensible. Los datos del mundo sensible se alcanzan \line
\up0 \expndtw-1\charscalex100 mediante el conocimiento inteligente. La inteligen
cia sensible da un ascenso en la luminosidad, \line \up0 \expndtw0\charscalex105
marcando las jerarquas. Estos elementos son el interior de la caverna, que repre
senta el \line \up0 \expndtw-1\charscalex100 mundo sensible, y el exterior es el
mundo inteligible o el mundo de las ideas, donde aparece el \line \up0 \expndtw
-1\charscalex100 prisionero que se libera, obteniendo la Inteligencia de las Ide
as; las cosas que hay en el mundo \line \up0 \expndtw0\charscalex100 inteligible
son: vistas de noche (objetos de las matemticas, geometra, caracterizados por ser
\line \up0 \expndtw0\charscalex106 objetos liberados de la materia, siempre son
iguales y no cambian, y no dependen de los \line \up0 \expndtw-1\charscalex100
sentidos, lo que hace que solo puedan ser conocidos por la inteligencia). Las co
sas del mundo \line \up0 \expndtw0\charscalex103 exterior son vistas de da (son i
deas, objetos inmutables y perfectos, pero no pueden ni ser \line \up0 \expndtw0
\charscalex104 estudiados por la razn ni por los sentidos, ni pueden ser represen
tados; son la justicia, la \line \up0 \expndtw-3\charscalex100 verdad y la belle
za). \par\pard\qj \li1701\ri1519\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex107
El sol, que ilumina el resto de las Ideas y las cosas, es el bien, es la causa
de las cosas \up0 \expndtw-2\charscalex100 inteligibles y sensibles. Todo lo que
existe es bueno. Representa la vida diurna. \par\pard\qj \li1701\ri1519\sb214\s
l-226\slmult0\fi707 \up0 \expndtw-2\charscalex100 Platn expone la existencia de d
os realidades y dos formas de conocimiento. (inteligible \up0 \expndtw0\charscal
ex103 y sensible); dos formas de iluminacin (pensamiento sensible y objetos de la
ciencia fsica; \up0 \expndtw0\charscalex100 ciencia matemtica y conocimiento de l
as ideas, DIALCTICA). \ul0\nosupersub\cf12\f13\fs20\ul El conocimiento supremo\ul
0\nosupersub\cf5\f6\fs20 (el \up0 \expndtw-3\charscalex100 Bien), \ul0\nosupers
ub\cf12\f13\fs20\ul es exclusivo del sabio\ul0\nosupersub\cf5\f6\fs20 . \par\par
d\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb219\sl-253\slmult0 \up0 \e
xpndtw0\charscalex106 \ul0\nosupersub\cf6\f7\fs22 Doctrina social y poltica \par\
pard\qj \li1701\ri1533\sb0\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex102 \ul
0\nosupersub\cf5\f6\fs20 Aparece en casi todos los dilogos de Platn. La poltica es
la ciencia de la polis, es \line \up0 \expndtw0\charscalex100 decir, el conjunto
de conocimientos necesarios para la polis. La ciudad debe estar dirigida por \l
ine \up0 \expndtw-1\charscalex100 la idea de justicia, \ul0\nosupersub\cf12\f13\
fs20\ul principal virtud poltica\ul0\nosupersub\cf5\f6\fs20 , que consiste en una
armona general entre las ideas \line \up0 \expndtw-3\charscalex100 y los ciudada
nos. \par\pard\qj \li1701\ri1531\sb0\sl-233\slmult0 \up0 \expndtw0\charscalex105
Los grupos generales de ciudadanos sera la clase inferior. Platn rechaza el comer
cio, y \up0 \expndtw0\charscalex108 piensa que es perjudicial para la ciudad. El
comercio se reservaba para los extranjeros \up0 \expndtw0\charscalex104 (meteco
s) y solo se comercia con lo que no se necesita; lo que se necesita se intercamb
ia \up0 \expndtw-3\charscalex100 mediante el trueque. \par\pard\ql \li2409\sb201
\sl-230\slmult0\tx9538 \up0 \expndtw0\charscalex104 Ciudadanos.- Deben tener
\ul0\nosupersub\cf12\f13\fs20\ul templanza y moderacin\ul0\nosupersub\cf5\
f6\fs20 . Sus deseos \tab \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf1
2\f13\fs20\ul apetito \par\pard\ql \li1701\sb1\sl-217\slmult0 \up0 \expndtw0\cha
rscalex100 concupiscible\ul0\nosupersub\cf5\f6\fs20 ) deben estar controlados, y
a que el deseo no controlado lleva a la violencia y a \par\pard\ql \li9965\sb0\s
l-276\slmult0 \par\pard\ql\li9965\sb59\sl-276\slmult0 \up0 \expndtw-3\charscalex
100 \ul0\nosupersub\cf1\f2\fs24 14 \par\pard\sect\sectd\fs24\paperw11900\paperh1
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\ul0\nosupersub\cf5\f6\fs20 querer ponerse por encima de los dems. Es considerado

ciudadano cualquier persona que \up0 \expndtw0\charscalex104 participe en la vi
da ciudadana. Para combatir esos deseos son necesarias la gimnasia y la \up0 \ex
pndtw-3\charscalex100 msica, consiguiendo as la armona entre el cuerpo y el alma. \
02 Guerreros.- Son los que \ul0\nosupersub\cf12\f13\fs20\ul defienden la ciudad\
ul0\nosupersub\cf5\f6\fs20 . En Atenas, los guerreros son como los \line \up0 \e
xpndtw0\charscalex102 ciudadanos. El guerrero debe estar dominado por tener \ul0
\nosupersub\cf12\f13\fs20\ul apetito irascible\ul0\nosupersub\cf5\f6\fs20 (repr
esentado en el \line \up0 \expndtw0\charscalex100 pecho). En ellos tiene que dom
inar el valor, \u8220?el fuego en el pecho\u8221?, una fuerza controlada. Se \li
ne \up0 \expndtw-1\charscalex100 necesita valor. Tienen que tener grandes conoci
mientos, para plantear las batallas y obtener la \line \up0 \expndtw-2\charscale
x100 victoria. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri153
5\sb8\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex102 Sabios.- Son un pequeo gr
upo sacado de entre los \ul0\nosupersub\cf12\f13\fs20\ul guerreros que\ul0\nosup
ersub\cf5\f6\fs20 , llegados a cierta \line \up0 \expndtw-1\charscalex100 edad,
ya no pueden ir a la guerra y \ul0\nosupersub\cf12\f13\fs20\ul llegan a la magis
tratura de la ciudad\ul0\nosupersub\cf5\f6\fs20 . Ellos \ul0\nosupersub\cf12\f13
\fs20\ul deben gobernar \line \up0 \expndtw0\charscalex103 la ciudad\ul0\nosuper
sub\cf5\f6\fs20 , y deben tener el deseo de conocer y de saber, es decir, el \ul
0\nosupersub\cf12\f13\fs20\ul apetito intelectual\ul0\nosupersub\cf5\f6\fs20 , q
ue \line \up0 \expndtw0\charscalex101 solamente se puede satisfacer mediante
el estudio \up0 \expndtw0\charscalex102 (de las ideas: DIALCTICA), y la \
par\pard\ql \li1701\sb11\sl-230\slmult0 \up0 \expndtw-3\charscalex100 investigac
in. La gran virtud del poltico es la prudencia. \par\pard\qj \li1701\sb0\sl-230\sl
mult0 \par\pard\qj\li1701\ri1535\sb220\sl-230\slmult0\fi708 \up0 \expndtw0\chars
calex102 La democracia sera el rgimen llevado por los ciudadanos. Slo habra uno peor
, la \up0 \expndtw0\charscalex109 tirana. La democracia desemboca en la demagogia
(atencin exclusiva de los deseos \up0 \expndtw-1\charscalex100 propios), lo que
conlleva a una tirana. \par\pard\qj \li1701\ri1528\sb230\sl-230\slmult0\fi707 \up
0 \expndtw0\charscalex100 Platn buscaba una Aristocracia, el gobierno de los mejo
res. Si los ciudadanos no son \up0 \expndtw0\charscalex106 gobernados por los me
jores y se llevan por sus deseos se caer en la demagogia y en la \up0 \expndtw-3\
charscalex100 democracia, lo que llevar a una tirana. \par\pard\qj \li1701\ri1531\
sb14\sl-226\slmult0 \up0 \expndtw0\charscalex100 Platn plantea un rgimen ms ideal,
donde gobiernen solamente \ul0\nosupersub\cf12\f13\fs20\ul el mejor de todos\ul0
\nosupersub\cf5\f6\fs20 , el rey, el \line \up0 \expndtw0\charscalex102 filsofo y
sabio. El gobernante debe ser filsofo, o el filsofo rey. Cuando se obtiene esto,
la \line \up0 \expndtw-1\charscalex100 ciudad es justa y ordenada. Para Platn, el
poder es un derecho; y nadie tiene ningn derecho \line \up0 \expndtw-3\charscale
x100 excepto la polis. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li17
01\sb219\sl-253\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf6\f7\fs22
Doctrina del Periodo crtico \par\pard\qj \li1701\ri1514\sb226\sl-230\slmult0\fi7
08 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20 Parmnides aparece la
doctrina de la participacin, basndose en el dilogo. Es una \line \up0 \expndtw-1\ch
arscalex100 crtica a doctrinas anteriores sostenidas por Platn. La doctrina de la
participacin dice que los \line \up0 \expndtw-2\charscalex100 objetos del mundo s
ensible participan en el conocimiento de los objetos del mundo inteligible. \par
\pard\qj \li1701\ri1528\sb0\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex108 El
interior y exterior de la caverna aparecen como dos realidades distintas. Esta
\up0 \expndtw0\charscalex103 manera de entender los dos mundos es el dualismo, o
puesto al monismo. Se habla de dos \up0 \expndtw0\charscalex100 realidades, una
\ul0\nosupersub\cf12\f13\fs20\ul material\ul0\nosupersub\cf5\f6\fs20 y otra \ul
0\nosupersub\cf12\f13\fs20\ul espiritual\ul0\nosupersub\cf5\f6\fs20 , con relacin
intrnseca, alma y cuerpo, las cuales no \up0 \expndtw-3\charscalex100 tienen rel
acin y podran separarse. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li17
01\ri1520\sb6\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex100 Para distinguir
las cosas sensibles de las ideas propone la doctrina de la participacin, \up0 \ex
pndtw-3\charscalex100 que en esta obra, hace una crtica que surgi de la E. Platnica
. \par\pard\qj \li1701\ri1536\sb224\sl-240\slmult0 \up0 \expndtw0\charscalex100

\ul0\nosupersub\cf12\f13\fs20\ul Filosofa dualista en la Historia\ul0\nosupersub\
cf5\f6\fs20 : Platn (alma y cuerpo, la primera se puede reencarnar en otro \line
\up0 \expndtw0\charscalex100 cuerpo); la cristiana \up0 \expndtw0\charscalex10
1 (inmortalidad del alma) y Descartes \up0 \expndtw0\charscalex100 (dos sus
tancias o realidades \par\pard\ql \li1701\sb1\sl-215\slmult0 \up0 \expndtw-3\c
harscalex100 separadas: sustancia pensante y sustancia extensa o corprea). \par\p
ard\ql \li1701\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex100 Siempre son dos
realidades que se pueden unir o separar indistintamente. \par\pard\qj \li1701\r
i1530\sb230\sl-230\slmult0\fi0 \up0 \expndtw0\charscalex108 El \ul0\nosupersub\c
f12\f13\fs20\ul monismo\ul0\nosupersub\cf5\f6\fs20 habla de una sola realidad,
pero que se puede ver de \ul0\nosupersub\cf12\f13\fs20\ul distinta forma\ul0\nos
upersub\cf5\f6\fs20 , como \up0 \expndtw0\charscalex104 Aristteles, que apoya la
idea de \ul0\nosupersub\cf12\f13\fs20\ul dos realidades que no se pueden separar
\ul0\nosupersub\cf5\f6\fs20 , o un \ul0\nosupersub\cf12\f13\fs20\ul monismo \up0
\expndtw0\charscalex105 materialista\ul0\nosupersub\cf5\f6\fs20 , que es que la
realidad nica es la materia, sin espritu, como Marx; \ul0\nosupersub\cf12\f13\fs2
0\ul monismo \up0 \expndtw0\charscalex100 idealista\ul0\nosupersub\cf5\f6\fs20 ,
el de Hegel, que toda realidad procede del espritu; o Glotino, que apoya la idea
de \up0 \expndtw-3\charscalex100 que toda materia es el uno. \par\pard\qj \li17
\expndtw-1\charscalex100 Sofista plantea la cuestin de la propia dialctica, cienc
ia de las ideas, que a diferencia \up0 \expndtw0\charscalex105 de otras ciencias
, su nico objeto son las ideas, sin tener en cuenta otras realidades. Hay \up0 \e
xpndtw0\charscalex106 relaciones entre las ideas. El problema es que las realida
des tienen relaciones sensibles \up0 \expndtw-3\charscalex100 observabas, como l
a justicia y el bien. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li996
5\sb276\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
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ex103 \ul0\nosupersub\cf5\f6\fs20 La \ul0\nosupersub\cf12\f13\fs20\ul Teora de la
Symplokhe\ul0\nosupersub\cf5\f6\fs20 hace referencia a la rama o red que estab
lecen las idea \up0 \expndtw0\charscalex103 entre s, a travs de las cuales se lleg
an a definir las cosas a partir de la participacin. Ms \up0 \expndtw0\charscalex10
0 tarde aparece una \ul0\nosupersub\cf12\f13\fs20\ul teora lgica\ul0\nosupersub\cf
5\f6\fs20 (de gneros, especies y diferencias). Esto permite definir una \up0 \ex
pndtw0\charscalex102 cosa atendiendo a su gnero y diferencia: parte del ser o exi
stir y van resultando diferencias \up0 \expndtw-1\charscalex100 especficas como e
l gnero, el ser viviente o no viviente, animal, racional o no\u8230? Se ponen una
\up0 \expndtw0\charscalex107 serie de ideas que desembocan en la definicin de la
s cosas. Cuando encontramos una \up0 \expndtw-3\charscalex100 diferencia que sol
o tiene un ser, hemos llegado a su descripcin. \par\pard\qj \li1701\sb0\sl-230\sl
mult0 \par\pard\qj\li1701\ri1525\sb220\sl-230\slmult0\fi708 \up0 \expndtw-1\char
scalex100 Timeo, dedicado a la fsica (el origen del mundo), discute como pudo nac
er el Universo \line \up0 \expndtw-1\charscalex100 y se ve la influencia de la e
nseanza que se daba en la Academia. Se habla de la astronoma y \line \up0 \expndtw
-1\charscalex100 la geometra. Propone una \ul0\nosupersub\cf12\f13\fs20\ul Teora d
e Origen del Universo\ul0\nosupersub\cf5\f6\fs20 que resume todas las dems teoras
. \line \up0 \expndtw0\charscalex100 Surge como resultado de una inteligencia ad
ivina que ha originado la existencia de todo, que \line \up0 \expndtw0\charscale
x100 produce las cosas y sigue un modelo mediante el cual lo va produciendo. El
modelo son cinco \line \up0 \expndtw0\charscalex102 figuras slidas geomtricas que
constituyen todo el universo. El \ul0\nosupersub\cf12\f13\fs20\ul fuego\ul0\nosu
persub\cf5\f6\fs20 (pirmide) representa \line \up0 \expndtw0\charscalex104 liger
eza, quemadura y dolor); la \ul0\nosupersub\cf12\f13\fs20\ul Tierra\ul0\nosupers
ub\cf5\f6\fs20 (el cubo) es un elemento estable; el \ul0\nosupersub\cf12\f13\fs
20\ul aire\ul0\nosupersub\cf5\f6\fs20 es ligero e \line \up0 \expndtw-1\charsca
lex100 inestable; el \ul0\nosupersub\cf12\f13\fs20\ul agua \ul0\nosupersub\cf5\f
6\fs20 es el ms pesado; y el \ul0\nosupersub\cf12\f13\fs20\ul Sol \ul0\nosupersub
\cf5\f6\fs20 y los astros, que en la poca medieval y moderna \line \up0 \expndtw3\charscalex100 se conoce como \ul0\nosupersub\cf12\f13\fs20\ul ter\ul0\nosupersu
b\cf5\f6\fs20 (materia del cielo). \par\pard\qj \li1701\ri1529\sb230\sl-230\slm
ult0\fi707 \up0 \expndtw0\charscalex106 Existen un dios artesano al que llama \u
l0\nosupersub\cf12\f13\fs20\ul demiurgo\ul0\nosupersub\cf5\f6\fs20 , que toma co
mo modelo cuerpos \up0 \expndtw0\charscalex100 geomtricos. Es un modelo idealista
de gran influencia, ya que en la Edad Media se usa, y los \up0 \expndtw-3\chars
calex100 cientficos renacentistas lo tendrn en cuenta. \par\pard\ql \li9965\sb0\sl
-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-2
76\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276
\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\s
lmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slm
ult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmul

t0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0
\par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \
par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \pa
r\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\
pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pa
rd\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard
\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\q
l\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\
li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li
9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li99
65\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb260\sl-276\slmult0 \up0 \expndtw-3\c
harscalex100 \ul0\nosupersub\cf1\f2\fs24 16 \par\pard\sect\sectd\fs24\paperw1190
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lt0 \par\pard\ql\li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb0\sl-276\slmult
0 \par\pard\ql\li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb0\sl-276\slmult0
\par\pard\ql\li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb0\sl-276\slmult0 \p
ard\ql\li1701\sb91\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\
cf11\f12\fs32\ul ARISTTELES\ul0\nosupersub\cf5\f6\fs20 (Macedonia, 384-322 a.C).
\par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1526\sb12\sl-230\
slmult0\fi708 \up0 \expndtw0\charscalex105 Discpulo fiel de la Academia, que comi
enza a crear su propia doctrina durante los \up0 \expndtw-1\charscalex100 ltimos
aos de vida de Platn. A la muerte de Platn, hay una fuerte disputa para ver quien s
e \up0 \expndtw0\charscalex100 queda con el mando de la Academia: el ms indicado
es Aristteles, pero fueron los sobrinos \up0 \expndtw0\charscalex100 del propio P
latn, Espeusipo y Jencrate quienes se hicieron cargo. La \ul0\nosupersub\cf12\f13\
fs20\ul Academia\ul0\nosupersub\cf5\f6\fs20 platnica se \up0 \expndtw0\charscale
x103 orient ms todava al estudio de la \ul0\nosupersub\cf12\f13\fs20\ul geometra y m
atemticas\ul0\nosupersub\cf5\f6\fs20 , hacindose una versin ms \up0 \expndtw0\charsc
alex100 radical e idealista de la Teora de las Ideas. Ante este hecho, Aristteles
y se va de Atenas y \up0 \expndtw-3\charscalex100 acude ante reyes que le reclam
an. \par\pard\qj \li1701\ri1530\sb230\sl-230\slmult0\fi708 \up0 \expndtw0\charsc
alex106 Hijo de un hombre de la corte del rey Filipo de Macedonia, volvi a Maced
onia e \up0 \expndtw0\charscalex100 instruy al hijo de este, Alejandro Magno, cren
dose una amistad con este que se rompi con \up0 \expndtw-3\charscalex100 la expan
sin de su Impero. \par\pard\qj \li1701\ri1521\sb0\sl-230\slmult0 \up0 \expndtw0\c
harscalex104 Aristteles fue favorable esto que haca su discpulo porque lo ve un mod
o de extender su \up0 \expndtw0\charscalex106 filosofa por el mundo helnico en reg

iones de tirana, pero se separ de esa idea cuado \up0 \expndtw-2\charscalex100 Ale
jado tom una forma de vida persa, de lujo oriental, e incluso tirano. \par\pard\q
j \li1701\ri1529\sb218\sl-233\slmult0\fi708 \up0 \expndtw-1\charscalex100 Aristte
les, en cambio, fue fiel a Platn, potenciando el estudio de diferentes campos y \
up0 \expndtw0\charscalex103 lenguas. Fue un sabio universal que domin y descubri m
uchas ciencias. Su filosofa es la \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf
12\f13\fs20\ul Gran Enciclopedia del Saber Universal\ul0\nosupersub\cf5\f6\fs20
hasta el s. XVI o XVII, siendo considerado el mayor \up0 \expndtw-3\charscalex1
00 genio de la humanidad. \par\pard\qj \li1701\ri1535\sb230\sl-230\slmult0\fi708
\up0 \expndtw0\charscalex100 Aristteles, tras su estancia en Macedonia, vuelve a
Atenas. Viendo que la Academia \line \up0 \expndtw0\charscalex102 no le aceptab
a, funda el Liceo, llamado as porque la establece en un lugar que era \u8220?el l
ugar \line \up0 \expndtw0\charscalex100 del lobo\u8221? (lico = lobo). Comienza
una enseanza reglada, donde se estudiaba filosofa natural \line \up0 \expndtw0\cha
rscalex100 (biologa, botnica\u8230?) pero tambin lgica, fsica\u8230?). Las matemticas
no tuvieron lugar en la \line \up0 \expndtw0\charscalex100 enseanza. Reciban el no
mbre de filsofos peripatticos (Escuela Peripattica). \par\pard\qj \li1701\ri1527\sb
230\sl-230\slmult0\fi707 \up0 \expndtw-1\charscalex100 Aqu realiza su enseanza y s
e convierte en la alternativa a la Escuela Platnica, hasta \up0 \expndtw0\charsca
lex106 que muere Alejandro Magno, en el 323 a.C., cuando los atenienses se revel
an contra los \up0 \expndtw-3\charscalex100 macedonios y se encuentra en peligro
. \par\pard\qj \li1701\ri1523\sb0\sl-230\slmult0 \up0 \expndtw0\charscalex103 Ar
istteles lanza un discurso en una clase, diciendo que no va a permitir que se com
eta un \up0 \expndtw0\charscalex100 segundo crimen contra la filosofa (como ocurr
i con Scrates), y huye de Atenas volviendo a \up0 \expndtw-3\charscalex100 casa de
sus padres, en Macedonia, donde muri unos meses despus. \par\pard\qj \li1701\ri15
34\sb212\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex106 El Liceo mantendr su t
rabajo hasta nuestra era, pero \ul0\nosupersub\cf12\f13\fs20\ul desaparecer antes
que la \up0 \expndtw-3\charscalex100 Academia. \par\pard\qj \li1701\sb0\sl-220\
slmult0 \par\pard\qj\li1701\ri1532\sb17\sl-220\slmult0 \up0 \expndtw0\charscalex
107 \ul0\nosupersub\cf5\f6\fs20 Obras de Aristteles, slo se conservan las obras es
otricas (apuntes del Liceo), donde \up0 \expndtw-3\charscalex100 recoge sus ensean
zas. \par\pard\qj \li1701\ri1537\sb20\sl-220\slmult0 \up0 \expndtw0\charscalex10
0 Se conocen algunos fragmentos de lo que escribi, que parecen Dilogos, pero se pe
rdieron. \up0 \expndtw0\charscalex100 Sus obras esotricas son tratados de las ms d
iversas disciplinas. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701
\ri1534\sb2\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 Gran Enciclopedia,
es una recopilacin de tratados sueltos que fueron recopilados de \line \up0 \exp
ndtw0\charscalex100 esta escuela. Andrnico de Rodas, dos siglos despus de la muert
e de Aristteles, une estos \line \up0 \expndtw-1\charscalex100 tratados sistemtico
s (de diferentes discpulos). La obra ms importante es la metafsica. \par\pard\ql \l
i9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb176\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 17 \par\pard\sect\sectd\fs24\paperw1
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ex100 \ul0\nosupersub\cf5\f6\fs20 Mantienen un orden sistemtico engaoso, ya que no
es cronolgico. No han llegado \up0 \expndtw-2\charscalex100 ninguna obra escrita
por Aristteles directamente, sino que son apuntes, pergaminos\u8230? \par\pard\q
l \li1701\sb0\sl-276\slmult0 \par\pard\ql\li1701\sb178\sl-276\slmult0 \up0 \expn
dtw0\charscalex105 \ul0\nosupersub\cf13\f14\fs24\ul Obra aristotlica \par\pard\ql
\li1701\sb243\sl-253\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf6\f
7\fs22 Fsica o Teora de la naturaleza \par\pard\ql \li2409\sb6\sl-230\slmult0 \up0
\expndtw0\charscalex100 \ul0\nosupersub\cf5\f6\fs20 Enlaza con los tratados pre
socrticos. Es una visin ontolgica. \par\pard\qj \li1701\ri1524\sb0\sl-240\slmult0 \
up0 \expndtw0\charscalex100 La ontologa es la ciencia que nace con Aristteles y se
utiliza en el mismo campo semntico \up0 \expndtw-3\charscalex100 de la \ul0\nosu
persub\cf12\f13\fs20\ul metafsica\ul0\nosupersub\cf5\f6\fs20 , que es la ciencia
del ser o del tiempo. \par\pard\qj \li1701\ri1529\sb189\sl-232\slmult0\fi708 \up
0 \expndtw0\charscalex100 Aristteles pregunta por lo comn de todas las cosas, algo

similar a los presocrticos. \up0 \expndtw0\charscalex104 Este mecanismo lgico es
la induccin, que a partir de la experiencia llega a conclusiones \up0 \expndtw0\c
harscalex105 generales universales. Aristteles llega a la conclusin de que solo ha
y una caracterstica \up0 \expndtw0\charscalex105 comn y es \u8220?ser\u8221? o \u8
220?existir\u8221?. Esa caracterstica es aplicable a los astros del cielo (estrel
las, \up0 \expndtw0\charscalex103 lunas\u8230?). La palabra que designa a los se
res es onto o ente, por tanto, la \ul0\nosupersub\cf12\f13\fs20\ul conclusin\ul0\
nosupersub\cf5\f6\fs20 es que \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1
2\f13\fs20\ul todo lo que existe son entes\ul0\nosupersub\cf5\f6\fs20 . \par\par
d\qj \li1701\ri1537\sb222\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 Aris
tteles afirma que la ciencia de todas las cosas es la ciencia del ser o ente, comn
\up0 \expndtw0\charscalex100 a todas las cosas. Esta ciencia, ontologa, se ident
ifica con la metafsica. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li17
01\ri1536\sb17\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex103 La fsica, se ocu
pa de una clase de seres, los que nosotros percibimos en el mundo \line \up0 \ex
pndtw0\charscalex100 natural caracterizados por movimientos y cambios. Existen c
uatro \ul0\nosupersub\cf12\f13\fs20\ul clases de movimientos\ul0\nosupersub\cf5\
f6\fs20 : \par\pard\ql \li2061\sb12\sl-230\slmult0 \up0 \expndtw-1\charscalex100
\ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf1
2\f13\fs20\ul Movimiento cuantitativo\ul0\nosupersub\cf5\f6\fs20 (cantidad).- C
recimiento \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex10
0 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf
12\f13\fs20\ul Movimiento cualitativo\ul0\nosupersub\cf5\f6\fs20 (apariencia).semilla\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 rbol \par\pard\ql
\li2061\sb30\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8
\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Movimient
o local\ul0\nosupersub\cf5\f6\fs20 (lugar).- Movimiento en s \par\pard\ql \li206
1\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Movimiento subst
ancial\ul0\nosupersub\cf5\f6\fs20 (fsico-metafsico).- Hace referencia a la substa
ncia \par\pard\qj \li1701\ri1520\sb230\sl-230\slmult0\fi360 \up0 \expndtw0\chars
calex106 Substancia es un trmino que viene del latn, que significa \u8220?lo que e
st debajo\u8221?. En la \up0 \expndtw-2\charscalex100 naturaleza siempre hay algo
debajo, por tanto, cuando vemos cambios o movimientos, hay algo \up0 \expndtw-2
\charscalex100 que cambio y se mueve; pero tambin hay algo que permanece igual. \
par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1528\sb8\sl-226\slm
ult0\fi360 \up0 \expndtw0\charscalex106 Lo que cambia son los \ul0\nosupersub\cf
12\f13\fs20\ul accidentes\ul0\nosupersub\cf5\f6\fs20 , pero lo que permanece es
la \ul0\nosupersub\cf12\f13\fs20\ul substancia\ul0\nosupersub\cf5\f6\fs20 , que
solo \up0 \expndtw0\charscalex102 cambia en caso de la generacin y la corrupcin (n
acimiento-muerte). Al nacer aparece una \up0 \expndtw0\charscalex111 substancia
que no exista y al morir desaparece. Es la \ul0\nosupersub\cf12\f13\fs20\ul apari
cin de algo de la nada y \up0 \expndtw-3\charscalex100 desaparicin de algo hacia l
a nada\ul0\nosupersub\cf5\f6\fs20 . \par\pard\ql \li2061\sb0\sl-230\slmult0 \par
\pard\ql\li2061\sb1\sl-230\slmult0 \up0 \expndtw-2\charscalex100 La fsica de Aris
tteles ser difcil de aceptar en la Edad Media y en el mundo cristiano. \par\pard\ql
\li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb238\sl-253\slmult0 \up0 \expnd
tw0\charscalex104 \ul0\nosupersub\cf6\f7\fs22 Teora de los principios de la natur
aleza \par\pard\qj \li1701\ri1517\sb0\sl-240\slmult0\fi708 \up0 \expndtw0\charsc
alex100 \ul0\nosupersub\cf5\f6\fs20 Para Aristteles existen tres principios frent
e al monismo de los presocrticos, ya que \up0 \expndtw-2\charscalex100 todos tien
en que estar unidos y siempre son materiales, como el dualismo de Platn. \par\par
d\li1701\sb1\sl-213\slmult0\fi0\tx3117\tx5240 \up0 \expndtw-3\charscalex100 Prin
cipios:\tab \up0 \expndtw-3\charscalex100 materia\tab \up0 \expndtw-3\charscalex
100 forma\par\pard\ql \li4533\sb4\sl-217\slmult0 \up0 \expndtw-3\charscalex100 P
rivacin \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1534\sb10\s
l-226\slmult0\fi708 \up0 \expndtw0\charscalex100 La materia y la forma son parec
idas a la materia y espritu de Platn, pero lo nuevo es \line \up0 \expndtw0\charsc
alex102 el hecho de que entre ambos elementos aparece la privacin, posible porque
se conserva la \line \up0 \expndtw0\charscalex105 misma substancia, que garanti

za que se puede dar la materia y la forma en un mundo en \line \up0 \expndtw-3\c
harscalex100 movimiento. \par\pard\qj \li1701\ri1534\sb11\sl-230\slmult0 \up0 \e
xpndtw0\charscalex100 Por ejemplo, el hombre: materia\ul0\nosupersub\cf8\f9\fs20
\ul0\nosupersub\cf5\f6\fs20 animalidad; forma\ul0\nosupersub\cf8\f9\fs20 \ul0\nos
upersub\cf5\f6\fs20 racionalidad; privacin\ul0\nosupersub\cf8\f9\fs20 \ul0\nosuper
sub\cf5\f6\fs20 cambios en las \line \up0 \expndtw0\charscalex105 formas. El ho
mbre no nace siendo un animal racional o con la racionalidad que tendr de \line \
up0 \expndtw-3\charscalex100 adulto. \par\pard\ql \li1701\sb1\sl-217\slmult0 \up
0 \expndtw-3\charscalex100 Con la privacin, desaparece una forma y aparee otra fo
rma nueva. \par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb22\sl-230\slmul
t0\fi0\tx4533 \up0 \expndtw-3\charscalex100 Potencia\tab \up0 \expndtw-3\charsca
lex100 Acto\par\pard\ql \li3117\sb1\sl-219\slmult0 \up0 \expndtw-2\charscalex100
Substrato \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1519\sb
21\sl-220\slmult0 \up0 \expndtw0\charscalex106 Desde el punto de vista del movim
iento, las cosas pasan de la potencia (materia) al acto \up0 \expndtw-2\charscal
ex100 (forma), y la privacin equivale al sustrato. Los cambios se realizan sobre
el substrato. \par\pard\ql \li9965\sb194\sl-276\slmult0 \up0 \expndtw-3\charscal
ex100 \ul0\nosupersub\cf1\f2\fs24 18 \par\pard\sect\sectd\fs24\paperw11900\paper
h16840\pard\sb0\sl-240{\bkmkstart Pg19}{\bkmkend Pg19}\par\pard\qj \li1701\sb0\s
l-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-23
0\slmult0 \par\pard\qj\li1701\ri1524\sb19\sl-230\slmult0\fi708 \up0 \expndtw0\ch
arscalex100 \ul0\nosupersub\cf5\f6\fs20 Se parte de una materia, que es una pote
ncia, que es un poder (\u8220?llegar a ser algo\u8221?), y \up0 \expndtw0\charsc
alex100 se llega al final a un acto, que es una forma. En el proceso de pasar de
la potencia al acto, se \up0 \expndtw-3\charscalex100 ha producido una privacin,
mantenindose el substrato. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\
li1701\ri1534\sb8\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex104 La distincin
entre seres naturales (el hombre se encuentra en la naturaleza, rbol, \line \up0
\expndtw0\charscalex100 montaa) y los seres fabricados (los que realiza el propio
hombre: silla, mesa, espada), pero \line \up0 \expndtw0\charscalex100 incluso l
os seres fabricado son naturales ya que los fabrica con materiales que ya estn en
la \line \up0 \expndtw-3\charscalex100 naturaleza. \par\pard\qj \li1701\ri1531\
sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex102 Un ser artificial es arte
, pero para Aristteles es artesana humana, y sigue siendo la \up0 \expndtw-3\chars
calex100 naturaleza material. \par\pard\qj \li1701\ri1531\sb12\sl-230\slmult0 \u
p0 \expndtw-2\charscalex100 Entre la materia y la forma ha habido una privacin, p
orque podemos ver este proceso desde le \up0 \expndtw-1\charscalex100 punto de v
ista dinmico, y ver como se ha producido la silla, siendo un acto o movimiento de
la \up0 \expndtw-2\charscalex100 potencia al acto. \par\pard\ql \li1701\sb1\sl217\slmult0 \up0 \expndtw-2\charscalex100 La privacin est implcita (cambio de semil
la a rbol, de rbol a tablones\u8230?) \par\pard\ql \li1701\sb0\sl-253\slmult0 \par
\pard\ql\li1701\sb221\sl-253\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersu
b\cf6\f7\fs22 Teora de la fsica \par\pard\ql \li2409\ri4753\sb0\sl-240\slmult0\tx3
117 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf5\f6\fs20 En la fsica hay div
ersas clases de seres naturales: \line\tab \up0 \expndtw-2\charscalex100 Hombres
- racional \par\pard\ql \li3117\sb1\sl-189\slmult0 \up0 \expndtw0\charscalex100
Animales - sensitiva \par\pard\qj \li3117\ri6596\sb26\sl-220\slmult0 \up0 \expn
dtw-1\charscalex100 Vegetales - vegetativa \line \up0 \expndtw-3\charscalex100 M
inerales - ?????? \par\pard\qj \li1701\ri1517\sb224\sl-240\slmult0\fi708 \up0 \ex
pndtw0\charscalex107 Se parte de que existe una unidad bsica, pero que son materi
as en movimiento \up0 \expndtw-2\charscalex100 (materia y forma bsica). A esto le
llama substancia, y se establecen diferencias y niveles. \par\pard\qj \li1701\s
b0\sl-228\slmult0 \par\pard\qj\li1701\ri1535\sb2\sl-228\slmult0\fi708 \up0 \expn
dtw0\charscalex102 En el nivel inferior, minerales, cuya forma la denomina Aristt
eles como \u8220?alma\u8221?, cuyo \line \up0 \expndtw0\charscalex106 tipo de al
ma no es evidente. Tiene caracterstica de animales inferiores y el tipo de alma \
line \up0 \expndtw0\charscalex102 vegetativa. Para saber que alma tienen los min
erales vemos lo comn con los vegetales. Lo \line \up0 \expndtw0\charscalex100 que
determina una forma de cada ser o su alma es el fin al que tiende su movimiento
(objeto). \line \up0 \expndtw0\charscalex105 El trmino que se utiliza para una t
eora que dice que los seres tienen fines, es una teora \line \up0 \expndtw0\charsc
alex105 teolgica. \par\pard\qj \li1701\ri1532\sb228\sl-233\slmult0\fi708 \up0 \ex
pndtw0\charscalex100 Esta teora teolgica, tiene una doctrina que afirma que todos
los seres tienen un fin u \line \up0 \expndtw0\charscalex100 objetivo que define
su alma. Parte de las preguntas eran: Qu busca ese ser?, Cul es su \line \up0 \expn
dtw0\charscalex100 fin?, Qu es lo que hace que ese ser deje de moverse, alcanzando
la perfeccin y alcanza lo \line \up0 \expndtw-3\charscalex100 que se busca? \par
\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1527\sb18\sl-220\slmul
t0\fi708 \up0 \expndtw0\charscalex100 Todos los minerales, si se les dejara, se
concentraran en el centro de la Tierra ya que \up0 \expndtw-3\charscalex100 su na
turaleza tiene a buscarlo (gravedad). \par\pard\qj \li1701\ri1530\sb224\sl-240\s
lmult0\fi708 \up0 \expndtw0\charscalex102 Los vegetales, cuya alma es nutritiva
o vegetativa, ya que busca la extensin de sus \up0 \expndtw-3\charscalex100 races,
que buscan alimento. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li170
1\ri1534\sb6\sl-226\slmult0\fi707 \up0 \expndtw-2\charscalex100 Los animales bus
can el centro (como las piedras) y alimento (como los vegetales), pero \line \up
0 \expndtw0\charscalex105 tambin tienen sensibilidad (sensaciones), que buscan sa
tisfacer. Alcanza la perfeccin y \line \up0 \expndtw0\charscalex100 estado de rep
oso cuando todas las sensaciones son placenteras, y guiar sus movimientos a \line
\up0 \expndtw-2\charscalex100 ellos. \par\pard\qj \li1701\sb0\sl-230\slmult0 \p
ar\pard\qj\li1701\ri1518\sb1\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 E
l alma del hombre, (ser racional), es como la de los minerales, vegetales y anim
ales, \up0 \expndtw0\charscalex102 pero hay que aadirle el alma racional o inteli
gencia. Su fin caracterstico ser satisfacer las \up0 \expndtw-2\charscalex100 nece
sidades de la inteligencia, alcanzando el reposo al alcanzar el conocimiento. \p
1 FINALIDAD COMUN DE TODOS LOD SERES: PERTURBACIN (instinto de \up0 \expnd
tw-3\charscalex100 supervivencia) \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\p
ard\ql\li1701\sb197\sl-253\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\
cf6\f7\fs22 Metafsica \par\pard\ql \li2409\sb6\sl-230\slmult0 \up0 \expndtw-3\cha
rscalex100 \ul0\nosupersub\cf5\f6\fs20 La metafsica busca el conocimiento de las
causas. Hay 5 causas: \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\ch
arscalex102 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Causa ma
terial \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb16\sl-276\s
lmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 19 \par\pard\se
ct\sectd\fs24\paperw11900\paperh16840{\shp
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05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
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31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
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0028a28a0028a28a0028a28a00ffd9}}}}}
lt0 \par\pard\ql\li2061\sb19\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\no
supersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Causa formal (la forma, ser
algo) \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \u
l0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Causa ejemplar (el mod
elo, una especie de forma) \par\pard\ql \li2061\sb30\sl-230\slmult0 \up0 \expndt
w0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Cau
sa eficiente (efice\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 reprod
ucir, la causa ejecutiva, que produce algo) \par\pard\qj \li2061\ri1534\sb19\sl220\slmult0\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \u
l0\nosupersub\cf5\f6\fs20 Causa final (el objetivo, el fin que tiene una cosa
o una accin, la causa final determina \line\tab \up0 \expndtw-3\charscalex100 su
materia, forma\u8230?) \par\pard\qj \li2061\ri1532\sb224\sl-240\slmult0 \up0 \ex

pndtw-1\charscalex100 La lgica de Aristteles no es una ciencia, sino una parte de
la ciencia, Primeros Analticos \up0 \expndtw-3\charscalex100 y Segundo Analticos;
\par\pard\ql \li2061\sb1\sl-215\slmult0 \up0 \expndtw-3\charscalex100 La \ul0\no
supersub\cf12\f13\fs20\ul Teora del lenguaje\ul0\nosupersub\cf5\f6\fs20 : Categora
s y Tpicos \par\pard\ql \li2061\sb13\sl-230\slmult0 \up0 \expndtw-3\charscalex100
\ul0\nosupersub\cf12\f13\fs20\ul Tratado sobre el conocimiento\ul0\nosupersub\c
f5\f6\fs20 : Refutaciones sofsticas \par\pard\qj \li2061\ri1537\sb0\sl-240\slmult
0\fi348 \up0 \expndtw-1\charscalex100 Cada ciencia puede encontrar las causas, q
ue se componen del mtodo cientfico. Hay \line \up0 \expndtw-2\charscalex100 dos: \
par\pard\qj \li2061\ri1520\sb202\sl-240\slmult0\tx2421 \up0 \expndtw0\charscalex
110 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Introduccin: Va d
e las cosas que se perciben por los sentidos hasta las cosas \line\tab \up0 \exp
ndtw-2\charscalex100 universales, de lo particular a lo general. Verdades genera
les pero no absolutas. \par\pard\ql \li2781\sb1\sl-215\slmult0 \up0 \expndtw-2\c
harscalex100 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Compl
eta: menos utilizada y compuesta de saberes universales \par\pard\ql \li2781\sb1
3\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf10\f11\fs20 o \
ul0\nosupersub\cf5\f6\fs20 Incompleta: observan objetos particulares y es la ms
usada \par\pard\qj \li2061\sb0\sl-220\slmult0 \par\pard\qj\li2061\ri1528\sb39\s
l-220\slmult0\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf5\f6\fs20 Deduccin: Va de lo universal a lo particular, y es
la ms completa, determina cuando \line\tab \up0 \expndtw-3\charscalex100 un conoc
imiento es cientfico y cuando no. \par\pard\qj \li1701\ri1532\sb224\sl-240\slmult
0\fi359 \up0 \expndtw0\charscalex100 Los silogismos constan de tres enunciados:
premisa mayor, premisa menor y conclusin, \up0 \expndtw-3\charscalex100 en los qu
e hay que distinguir: \par\pard\ql \li2061\sb9\sl-230\slmult0 \up0 \expndtw-1\ch
arscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 la canti
dad (n de individuos u objetos particulares a los que se aplica) \par\pard\ql \li
2061\ri1529\sb10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex105 \ul0\
nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 la cantidad (enunciados u
niversales, todos los animales respiran; y los enunciados \line\tab \up0 \expndt
w0\charscalex100 particulares, algunos animales tienen pelo); para los enunciado
s universales = A; y los \line\tab \up0 \expndtw-3\charscalex100 enunciados part
iculares = I. \par\pard\qj \li2061\ri1532\sb2\sl-240\slmult0\tx2421 \up0 \expndt
w0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 cua
lidad (enunciados afirmativos o negativos). Para enunciados universales negativo
s \line\tab \up0 \expndtw-3\charscalex100 = E y particulares negativos = O. \par
\pard\qj \li2061\sb0\sl-226\slmult0 \par\pard\qj\li2061\ri1526\sb6\sl-226\slmult
0 \up0 \expndtw0\charscalex102 La primera figura del silogismo fue la ms
utilizada, y quera decir que clase de \up0 \expndtw0\charscalex100 conocimi
ento eran cientficos. Los romanos crearon una regla nemotcnica con los \
up0 \expndtw0\charscalex105 nombres: Brbara, Celareut, Darii y Ferio, y a travs de
las vocales se representaban \up0 \expndtw-3\charscalex100 enunciados; y un con
junto de reglas: \par\pard\ql \li2061\sb11\sl-230\slmult0 \up0 \expndtw-1\charsc
alex100 Barbara\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 3 enuncia
dos: A\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 premisa mayor; A\u
l0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 premisa menor; A\ul0\nosup
ersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 conclusin \par\pard\ql \li2061\sb23
0\sl-230\slmult0 \up0 \expndtw-3\charscalex100 Razonamiento ne Barbara: \par\par
d\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf
7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Premisa mayor: universal afirmativo \p
ar\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosuper
sub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Premisa menor: universal afirmat
ivo \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\n
osupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Conclusin: universal afirma
tivo \par\pard\li2409\sb0\sl-230\slmult0\par\pard\li2409\sb0\sl-230\slmult0\par\
pard\li2409\sb0\sl-230\slmult0\par\pard\li2409\sb13\sl-230\slmult0\fi0\tx7363 \u
p0 \expndtw-1\charscalex100 PM
Todos los hombres son mortales\tab \up0 \expn
dtw-1\charscalex100 A\par\pard\li2409\sb1\sl-228\slmult0\fi1040\tx5407 \up0 \exp
ndtw-1\charscalex100 M\tab \up0 \expndtw-1\charscalex100 P\par\pard\li2409\sb1\s

l-230\slmult0\fi0\tx6657 \up0 \expndtw-1\charscalex100 Pm
Todos los griegos
son hombres\tab \up0 \expndtw-1\charscalex100 A\par\pard\li2409\sb1\sl-230\slmul
t0\fi1040\tx5028 \up0 \expndtw-1\charscalex100 S\tab \up0 \expndtw-1\charscalex1
00 M\par\pard\li2409\sb1\sl-228\slmult0\fi0\tx3118\tx6657 \up0 \expndtw-1\charsc
alex100 C\tab \up0 \expndtw-1\charscalex100 Todos los griegos son mortales\tab \
up0 \expndtw-1\charscalex100 A\par\pard\li2409\sb1\sl-230\slmult0\fi1040\tx5462
\up0 \expndtw-1\charscalex100 S\tab \up0 \expndtw-1\charscalex100 P\par\pard\li1
701\sb0\sl-230\slmult0\par\pard\li1701\sb230\sl-230\slmult0\fi0 \up0 \expndtw-1\
charscalex100 Darii:\par\pard\li1701\sb0\sl-230\slmult0\fi0\tx6655\tx7363 \up0 \
expndtw-1\charscalex100 PM
Todos los hombres son mamferos\tab \up0 \expndtw-1
\charscalex100 A\tab \up0 \expndtw-1\charscalex100 universal afirmativo\par\pard
\li1701\sb0\sl-230\slmult0\fi0\tx6658\tx7366 \up0 \expndtw-1\charscalex100 Pm
Juan es hombre\tab \up0 \expndtw-1\charscalex100 I\tab \up0 \expndtw-1\charsca
lex100 particular afirmativo\par\pard\li1701\sb0\sl-230\slmult0\fi0\tx2409\tx665
7 \up0 \expndtw-1\charscalex100 C\tab \up0 \expndtw-1\charscalex100 Juan es mamfe
ro\tab \up0 \expndtw-1\charscalex100 I\par\pard\ql \li1701\sb0\sl-230\slmult0 \p
ar\pard\ql\li1701\sb0\sl-230\slmult0 \par\pard\ql\li1701\sb228\sl-230\slmult0 \u
p0 \expndtw-2\charscalex100 El \ul0\nosupersub\cf12\f13\fs20\ul ltimo texto de Ar
istteles\ul0\nosupersub\cf5\f6\fs20 distingue tres clases de ciencias/conocimien
tos: \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex106 \ul0\
nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Terica \par\pard\ql \li996
5\sb172\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24
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lt0 \par\pard\ql\li2781\ri1533\sb78\sl-220\slmult0\tx3141 \up0 \expndtw0\charsca
lex102 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Ciencia de
los objetos separados: \ul0\nosupersub\cf12\f13\fs20\ul teologa\ul0\nosupersub\cf
5\f6\fs20 , entes que existen separados del \line\tab \up0 \expndtw-3\charscalex
100 mundo fsico \par\pard\ql \li2781\ri1520\sb20\sl-220\slmult0\tx3141 \up0 \expn
dtw0\charscalex104 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20
Ciencias matemticas, cuyos objetos son separados respecto a la materia, \line\ta
b \up0 \expndtw-3\charscalex100 pero no se pueden separar del conocimiento human
o \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\ri1528\sb22\sl-230
\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf7\f8\fs20
- \ul0\nosupersub\cf5\f6\fs20 Prcticas: \ul0\nosupersub\cf12\f13\fs20\ul tica\ul
0\nosupersub\cf5\f6\fs20 , que se ocupa de investigar la accin humana. Trata de l
a accin \line\tab \up0 \expndtw0\charscalex107 humana que tienen su fin en s misma
. El fin de la accin tica es la felicidad. Se \line\tab \up0 \expndtw-3\charscalex
100 obtiene por la propia accin. \par\pard\ql \li2061\ri1519\sb230\sl-230\slmult0

\tx2421\tx2421 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\
nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Poitica\ul0\nosupersub\
cf5\f6\fs20 , que significa la fabricacin, ciencias de la fabricacin, artesanales,
artsticas\u8230? \line\tab \up0 \expndtw0\charscalex100 tambin de la accin humana,
pero no tiene su fin en s mismo, sino que busca un fin \line\tab \up0 \expndtw-2
\charscalex100 exterior a la propia accin, es decir, la fabricacin de un objeto/co
sa. \par\pard\qj \li1701\ri1523\sb222\sl-240\slmult0\fi359 \up0 \expndtw0\charsc
alex105 Estas ciencias son ciencias productivas, porque su fin es producir cosas
. La tica y la \up0 \expndtw-2\charscalex100 poltica son las dos principales cienc
ias prcticas, pero sobretodo la \ul0\nosupersub\cf12\f13\fs20\ul tica. \par\pard\q
j \li1701\ri1526\sb229\sl-230\slmult0\fi360 \up0 \expndtw0\charscalex103 \ul0\no
supersub\cf5\f6\fs20 La tica, procede del griego Ethos, que significa morada, cas
a, y se refiere a lo propio y \up0 \expndtw-2\charscalex100 caracterstico de la v
ida humana, que necesita donde aposentarse; pero luego, cuando lo utiliza \up0 \
expndtw-2\charscalex100 Aristteles significa carcter o manera de ser de una person
a. \par\pard\qj \li2061\ri1671\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100
Es la ciencia de formarse un carcter para conseguir el fin caracterstico de su nat
uraleza. \up0 \expndtw-3\charscalex100 Obras: tica a Micomaco, escrita \ul0\nosup
ersub\cf12\f13\fs20\ul seguro\ul0\nosupersub\cf5\f6\fs20 por Aristteles \par\par
d\qj \li1701\ri1532\sb0\sl-240\slmult0\fi985 \up0 \expndtw0\charscalex108 tica a
Eudemo y Gran tica o Gran moral, que son compendios posteriores, \up0 \expndtw-3\
charscalex100 aunque tiene aadidos. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\
pard\ql\li1701\sb159\sl-253\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub
\cf6\f7\fs22 T tica de Aristteles \par\pard\qj \li1701\ri1521\sb6\sl-230\slmult0\fi
708 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20 Los fines de cada c
osa dependen de su naturaleza. \ul0\nosupersub\cf12\f13\fs20\ul Los fines\ul0\no
supersub\cf5\f6\fs20 , por tanto, \ul0\nosupersub\cf12\f13\fs20\ul de la accin \u
p0 \expndtw0\charscalex104 humana, dependern\ul0\nosupersub\cf5\f6\fs20 de lo qu
e la caracteriza, \ul0\nosupersub\cf12\f13\fs20\ul el alma racional o intelectua
l\ul0\nosupersub\cf5\f6\fs20 , teniendo fines \up0 \expndtw0\charscalex104 racio
nales; pero segn Aristteles, en ningn ser natural se puede separar la materia de la
\up0 \expndtw-1\charscalex100 forma (principio metafsico bsico). Esta transformac
in, al paso de la tica, significa que no se \up0 \expndtw-1\charscalex100 puede se
parar cuerpo y alma, y cuando se consigue, se alcanza la \ul0\nosupersub\cf12\f1
3\fs20\ul felicidad. \par\pard\qj \li1701\ri1521\sb230\sl-230\slmult0\fi708 \up0
\expndtw0\charscalex104 \ul0\nosupersub\cf5\f6\fs20 La felicidad es la forma qu
e tiene al conseguir su fin el cuerpo y el alma, y significa \up0 \expndtw-1\cha
rscalex100 reposo o ceso de movimiento. Por tanto, en la naturaleza humana ser ta
mbin una especie de \up0 \expndtw0\charscalex103 reposo (cese de movimiento). Est
e reposo ser de la \ul0\nosupersub\cf12\f13\fs20\ul razn\ul0\nosupersub\cf5\f6\fs2
0 y consiste en la finalizacin del \up0 \expndtw0\charscalex100 movimiento del c
onocimiento. El \ul0\nosupersub\cf12\f13\fs20\ul conocimiento humano\ul0\nosuper
sub\cf5\f6\fs20 se basa en lo que es el ser humano, y \up0 \expndtw-1\charscale
x100 tiene que tener en cuenta lo que quiere el cuerpo y lo que quiere el alma.
Esto es diferente a lo \up0 \expndtw0\charscalex106 que dice Platn, que \ul0\nosu
persub\cf12\f13\fs20\ul solo tiene en cuenta el conocimiento racional\ul0\nosupe
rsub\cf5\f6\fs20 . Para Aristteles todo \up0 \expndtw-3\charscalex100 conocimient
o empieza en los sentidos y luego en la parte racional. \par\pard\ql \li1701\sb1
0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul
El conocimiento es un esfuerzo fsico que conlleva un esfuerzo/trabajo. \par\pard\
qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1522\sb19\sl-220\slmult0\fi7
08 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf5\f6\fs20 La \ul0\nosupersub\c
f12\f13\fs20\ul finalidad de la razn\ul0\nosupersub\cf5\f6\fs20 ser hacer que ces
e ese movimiento, es decir, obtener \up0 \expndtw-3\charscalex100 conocimiento s
in cambio ni esfuerzo, que da lugar a la contemplacin. \par\pard\ql \li1701\sb0\s
l-230\slmult0 \par\pard\ql\li1701\sb2\sl-230\slmult0 \up0 \expndtw-2\charscalex1
00 Ciencias tericas provienen del griego \u8220?theorem\u8221? en el sentido de c
ontemplar. \par\pard\qj \li1701\ri1529\sb230\sl-230\slmult0\fi708 \up0 \expndtw0
\charscalex105 La \ul0\nosupersub\cf12\f13\fs20\ul contemplacin intelectual\ul0\n
osupersub\cf5\f6\fs20 es el carcter especfico que tienen solo los sabios y \up0 \

expndtw0\charscalex111 filsofos, que representan los sabios, el hombre feliz, ya
que ha llegado a la mxima \up0 \expndtw-3\charscalex100 contemplacin de lo humano.
\par\pard\qj \li1701\ri1526\sb222\sl-240\slmult0\fi708 \up0 \expndtw0\charscale
x102 La \ul0\nosupersub\cf12\f13\fs20\ul tica\ul0\nosupersub\cf5\f6\fs20 elabora
un estudio para ver a travs de que mtodos se puede conseguir la \up0 \expndtw-3\c
harscalex100 felicidad desde una perspectiva humana. \par\pard\ql \li1701\sb229\
sl-230\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf12\f13\fs20\ul Rec
orrido de la tica \par\pard\qj \li1701\ri1520\sb0\sl-230\slmult0\fi708 \up0 \expn
dtw0\charscalex100 \ul0\nosupersub\cf5\f6\fs20 El punto de partida es la natural
eza humana, tal como es, que es una naturaleza en la \line \up0 \expndtw0\charsc
alex102 que alma y cuerpo son inseparables, al igual que sus necesidad
es. El hombre tiene \line \up0 \expndtw-2\charscalex100 necesidades (Alimenta
cin, apropiacin), pero tambin una \ul0\nosupersub\cf12\f13\fs20\ul necesidad de con
ocimiento\ul0\nosupersub\cf5\f6\fs20 . \par\pard\qj \li1701\ri1520\sb212\sl-240\
slmult0\fi708 \up0 \expndtw-1\charscalex100 Las necesidades humanas se manifiest
an al nacer, por tanto, el conocimiento tambin. \up0 \expndtw-2\charscalex100 El
recorrido ser, como se llega de aqu, al acto. Estudia los diversos aspectos a trat
ar. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb15\sl-276\slmu
lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 21 \par\pard\sect\
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lt0 \par\pard\ql\li1701\sb125\sl-253\slmult0 \up0 \expndtw0\charscalex103 \ul0\n
osupersub\cf6\f7\fs22 T de la Virtud \par\pard\qj \li1701\ri1517\sb15\sl-220\slmu
lt0\fi708 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf5\f6\fs20 La \ul0\nosup
ersub\cf12\f13\fs20\ul virtud\ul0\nosupersub\cf5\f6\fs20 es un trmino latino, qu
e procede vir (hombre) y que traduce lo que los \up0 \expndtw-2\charscalex100 gr
iegos llamaban aret (excelencia, supremaca\u8230?) de lo que desciende aristocraci
a. \par\pard\qj \li2409\ri2123\sb42\sl-460\slmult0 \up0 \expndtw-2\charscalex100
Esto se le atribuye al hombre guerrero o poltico; lo mas excelente de lo humano.
\line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul Virtud\ul0
\nosupersub\cf5\f6\fs20 , por tanto, consiste en alcanzar la excelencia de la na
turaleza humana. \par\pard\ql \li2409\sb190\sl-230\slmult0\tx4824 \up0 \expndtw0
\charscalex111 La \ul0\nosupersub\cf12\f13\fs20\ul virtud\ul0\nosupersub\cf5\f6\
fs20 son pasiones \tab \up0 \expndtw0\charscalex109 (afectaciones del alma a tr
avs del cuerpo), potencias \par\pard\qj \li1701\ri1528\sb10\sl-230\slmult0 \up0 \
expndtw0\charscalex107 (estructuras racionales donde situamos todas las acciones
y conocimientos humanos) y \up0 \expndtw0\charscalex110 hbitos (que se adquieren
ms tarde y es el resultado de un largo proceso temporal y \up0 \expndtw-3\charsc
alex100 mediante la repeticin de acciones). \par\pard\qj \li1701\sb0\sl-220\slmul
t0 \par\pard\qj\li1701\ri1534\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\charscale
x104 La suma de los hbitos adquiridos a lo largo de al vida se llama, segn Aristtel
es, \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul carcter\
ul0\nosupersub\cf5\f6\fs20 . \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\q
j\li1701\ri1531\sb2\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex107 Las pasion
es siempre estn vinculadas al placer o al oro, es decir, las potencias \up0 \expn
dtw0\charscalex102 sensibles. Aristteles llam hbitos a las disposiciones que nos ha
cen conducirnos al bien o \up0 \expndtw-3\charscalex100 mal con respecto a las p
ersonas. \par\pard\qj \li1701\ri1525\sb222\sl-240\slmult0\fi707 \up0 \expndtw-1\
charscalex100 La tica consiste sobre el \ul0\nosupersub\cf12\f13\fs20\ul carcter d
e las persona\ul0\nosupersub\cf5\f6\fs20 , no es por sus pasiones o potencias, \
up0 \expndtw-3\charscalex100 pues estas son innatas (as todos seramos buenos o mal
os). \par\pard\qj \li1701\ri1530\sb229\sl-230\slmult0 \up0 \expndtw-2\charscalex
100 La tica depende de las pasiones? Y de las potencias? No, porque las pasiones so
n innatas, \up0 \expndtw0\charscalex100 todoslas tienen y n se puede prescindir
de ellas, ya uqe son parte de la naturaleza humana al \up0 \expndtw-3\charscalex

100 igual que las potencias. \par\pard\qj \li1701\ri1516\sb0\sl-233\slmult0\fi70
8 \up0 \expndtw0\charscalex102 La \ul0\nosupersub\cf12\f13\fs20\ul tica de Platn y
Aristteles distinguen entre personas buenas y malas\ul0\nosupersub\cf5\f6\fs20
frente a la \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul t
ica cristiana que dice que es opcin de cada uno y el que juzga es Dios\ul0\nosupe
rsub\cf5\f6\fs20 , mientras que ellos \line \up0 \expndtw0\charscalex104 defiend
en que el ser bueno o malo depende de la opinin de la comunidad sobre nuestras \l
ine \up0 \expndtw-2\charscalex100 acciones. Qu juzga la comunidad? Si no son poten
cias ni pasiones, entonces sern hbitos. \par\pard\qj \li1701\ri1523\sb218\sl-230\s
lmult0\fi708 \up0 \expndtw0\charscalex100 El gnero al que pertenece la virtud es
al de los hbitos. Se nos llama bueno o malos \up0 \expndtw0\charscalex103 por nue
stros hbitos y el conjunto de nuestros hbitos es el carcter. Por ello, la tica es la
\up0 \expndtw-3\charscalex100 ciencia del carcter, que estudia por qu somos bueno
s o malos. \par\pard\ql \li1701\ri1518\sb230\sl-230\slmult0\fi708 \up0 \expndtw1\charscalex100 Y ahora, cmo llegamos a ser virtuosos? cmo obtener hbitos virtuosos?
Actuando \up0 \expndtw-2\charscalex100 siempre segn el trmino medio. Es un modo de
actuar que se da entre dos extremos. \line \up0 \expndtw-3\charscalex100 Para a
ctuar de ese modo requiere dos circunstancias: \par\pard\ql \li2061\sb10\sl-230\
slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosuper
sub\cf5\f6\fs20 elegir bien, conocer el trmino medio de la accin \par\pard\qj \l
i1701\ri4476\sb2\sl-240\slmult0\fi359 \up0 \expndtw-1\charscalex100 \ul0\nosuper
sub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 llevar a la prctica ese trmino med
io, es decir, actuar. \up0 \expndtw-1\charscalex100 Por tanto, el trmino medio, i
mplica eleccin y accin. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li170
1\ri1535\sb6\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex102 Dos virtudes muy
importantes en la sociedad griega son el \ul0\nosupersub\cf12\f13\fs20\ul valor\
ul0\nosupersub\cf5\f6\fs20 y la \ul0\nosupersub\cf12\f13\fs20\ul generosidad\ul
0\nosupersub\cf5\f6\fs20 . El \line \up0 \expndtw0\charscalex106 \ul0\nosupersub
\cf12\f13\fs20\ul valor\ul0\nosupersub\cf5\f6\fs20 es la \ul0\nosupersub\cf12\f
13\fs20\ul virtud del soldado\ul0\nosupersub\cf5\f6\fs20 , y la guerra es la act
ividad ms importante de las polis. Y la \line \up0 \expndtw0\charscalex100 \ul0\n
osupersub\cf12\f13\fs20\ul generosidad\ul0\nosupersub\cf5\f6\fs20 , que es la \u
l0\nosupersub\cf12\f13\fs20\ul virtud de los altos cargos ciudadanos\ul0\nosuper
sub\cf5\f6\fs20 , debe correr con los gastos de la \line \up0 \expndtw-3\charsca
lex100 ciudad. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri152
5\sb1\sl-230\slmult0\fi708 \up0 \expndtw-1\charscalex100 Hacer siempre acciones
valientes, el hbito de la valenta, da un carcter valiente. Ese \up0 \expndtw0\chars
calex100 hbito se forma repitiendo acciones valientes que consiste en una accin in
termedia entre dos \up0 \expndtw-3\charscalex100 acciones que no son virtudes: c
obarda y exceso de valenta. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\l
i1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1529\sb230\sl-230\slmult0\fi708 \
up0 \expndtw0\charscalex106 El trmino medio no es exacto, depende de la persona y
de la circunstancia\u8230? en \up0 \expndtw0\charscalex100 algunos casos, lo ms
valiente es huir y en otros ir a la guerra. Aunque sierre a valenta est \up0 \expn
dtw-3\charscalex100 ms cerca del acto temerario. \par\pard\ql \li9965\sb0\sl-276\
mult0 \par\pard\ql\li9965\sb164\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul
0\nosupersub\cf1\f2\fs24 22 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\s
hp
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}}}
ex102 \ul0\nosupersub\cf5\f6\fs20 Hay que saber el trmino medio en cada circunsta
ncia y para saber elegir existe una \up0 \expndtw0\charscalex107 virtud muy impo
rtante, la prudencia (que tambin se obtiene con le hbito) y es la virtud \up0 \exp
ndtw-3\charscalex100 intelectual ms importante. Quien posee la prudencia es \u822
0?cronimus\u8221?. \par\pard\ql \li2409\sb230\sl-230\slmult0 \up0 \expndtw-3\cha
rscalex100 Existen dos clases de virtudes: \par\pard\ql \li2061\sb10\sl-230\slmu
lt0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\
cf5\f6\fs20 ticas, que son puramente de la accin \par\pard\ql \li2061\sb10\sl-23
0\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosup
ersub\cf5\f6\fs20 Dianoticas, que son las del conocimiento (prudencia). \par\pa
rd\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1528\sb220\sl-230\slmult0
\fi360 \up0 \expndtw0\charscalex100 Para Platn, la \ul0\nosupersub\cf12\f13\fs20\
ul razn\ul0\nosupersub\cf5\f6\fs20 es \ul0\nosupersub\cf12\f13\fs20\ul nica, univ
ersal, e igual para todos\ul0\nosupersub\cf5\f6\fs20 , pero sin tener en cuenta
las \up0 \expndtw0\charscalex104 singularidades; pero para Aristteles no es as. l c
ree en las \ul0\nosupersub\cf12\f13\fs20\ul singularidades\ul0\nosupersub\cf5\f6
\fs20 y dice que se \up0 \expndtw-3\charscalex100 deben tomar como \ul0\nosuper
sub\cf12\f13\fs20\ul gua para las acciones. \par\pard\qj \li1701\ri1517\sb228\sl233\slmult0\fi708 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20 El ca
rcter virtuoso se obtiene mediante hbitos y el modelo es el hombre prudente. \line
\up0 \expndtw0\charscalex100 Esta doctrina se llama endemocismo, \u8220?de la f
elicidad\u8221?, pues el fin del humano es la felicidad, y \line \up0 \expndtw0\
charscalex102 esta es el resultado de la suma de los hbitos con los que se forma
el carcter virtuoso ms \line \up0 \expndtw-2\charscalex100 elementos como la rique
za, los amigos, la familia\u8230? (Circunstancias que dependen del azar). \par\p
ard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb8\sl-230\slmult0\fi708 \up0 \exp
ndtw0\charscalex100 Intelectualmente, segn Platn, la felicidad se obtiene por la a
dquisicin de la idea del\par\pard\li1701\sb0\sl-230\slmult0\fi0 \up0 \expndtw-1\c
harscalex100 bien.\par\pard\ql \li1701\sb213\sl-253\slmult0 \up0 \expndtw0\chars
calex106 \ul0\nosupersub\cf6\f7\fs22 Conclusin de Aristteles \par\pard\ql \li1701\
sb0\sl-230\slmult0 \par\pard\ql\li1701\sb16\sl-230\slmult0 \up0 \expndtw-3\chars
calex100 \ul0\nosupersub\cf5\f6\fs20 Rasgos: \par\pard\ql \li2061\sb10\sl-230\sl
mult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub
\cf5\f6\fs20 La unidad de materia y forma \par\pard\ql \li2061\ri1526\sb10\sl-
230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs

20 - \ul0\nosupersub\cf5\f6\fs20 La estructuracin jerrquica de la realidad es na
tural. No est establecida con mayor o \line\tab \up0 \expndtw0\charscalex100 meno
r acercacin a la espiritualidad. Se establece de acuerdo a los fines de cada ser.
\line\tab \up0 \expndtw-3\charscalex100 Estos fines son propios de cada clase d
e seres. \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex101 \
ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Causas aristotlicas \p
ar\pard\ql \li2781\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupe
rsub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Material \par\pard\ql \li2781
\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf10\f11\fs20
o \ul0\nosupersub\cf5\f6\fs20 Formal \par\pard\ql \li2781\sb13\sl-230\slmult0
\up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf
5\f6\fs20 Eficiente \par\pard\ql \li2781\sb1\sl-217\slmult0 \up0 \expndtw-2\ch
arscalex100 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Final
\par\pard\ql \li2781\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu
persub\cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Ejemplar \par\pard\qj \li20
61\ri1532\sb19\sl-220\slmult0\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersu
b\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Alternativa prudente, nada radical
. Su percepcin del ser humano es ms cercana a la \line\tab \up0 \expndtw-3\charsca
lex100 realidad que la de Platn. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\par
\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\l
i9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9
5\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\
sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb
0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\
sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl
-276\slmult0 \par\pard\ql\li9965\sb254\sl-276\slmult0 \up0 \expndtw-3\charscalex
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\pard\ql\li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb143\sl-368\slmult0 \up0
\expndtw0\charscalex98 \ul0\nosupersub\cf11\f12\fs32\ul HELENISMO Y NEOPLATONIS
MO \par\pard\qj \li1701\ri1519\sb224\sl-233\slmult0\fi708 \up0 \expndtw0\charsca
lex103 \ul0\nosupersub\cf5\f6\fs20 Periodo que comprende el final del mundo grie
go y el comienzo del mundo romano. \up0 \expndtw-1\charscalex100 Abarca desde qu
e desaparecen los grandes maestros griegos (Scrates, Platn y Aristteles) y \up0 \ex
pndtw0\charscalex100 el momento en que aparece la filosofa medieval, que es una f
ilosofa religiosa dirigida por las \up0 \expndtw-3\charscalex100 tres grandes rel
igiones monotestas: juda, cristiana y musulmana). \par\pard\qj \li1701\sb0\sl-226\
slmult0 \par\pard\qj\li1701\ri1535\sb7\sl-226\slmult0\fi708 \up0 \expndtw0\chars
calex100 Desde la muerte de Aristteles hasta la filosofa medieval es un periodo de
transicin \up0 \expndtw0\charscalex106 conocido como el Periodo Helenstico o Ale
jandrino (es la cultura griega extendida hacia \up0 \expndtw0\charscalex102 Orie
nte por las conquistas de Alejandro Magno). Y desde l punto de vista de la filos
ofa esta \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs20\ul comunicado
\ul0\nosupersub\cf5\f6\fs20 con el neoplatonismo. \par\pard\qj \li1701\ri1521\s
b223\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 No es una doctrina claram
ente estructurada que durar hasta el s. V y estar presente \up0 \expndtw-3\charsca
lex100 durante la Edad Media y aparecer en el Renacimiento. \par\pard\qj \li1701\
ri1528\sb229\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex103 El neoplatonismo
es un trmino con connotaciones, un nuevo platonismo, pero esto \up0 \expndtw0\cha
rscalex108 no es real, no es un movimiento que sea un platonismo nuevo porque en
realidad en el \up0 \expndtw-3\charscalex100 neoplatonismo aparecen cuatros ele
mentos: \par\pard\ql \li2061\ri1528\sb230\sl-230\slmult0\tx2421\tx2421\tx2421\tx
2421 \up0 \expndtw0\charscalex102 1. Una doctrina semejante a la defendida por
Platn. Dominio de lo espiritual o lo ideal, \line\tab \up0 \expndtw0\charscalex1
03 con una jerarqua que se establece segn la aproximacin o lejana a ese ideal, por \
line\tab \up0 \expndtw0\charscalex105 tanto, lo material, siempre el ms alejado,
es el ms bajo de la jerarqua. Tambin \line\tab \up0 \expndtw0\charscalex100 como el
emento platnico ser la importancia de la luz; la luminosidad se utiliza como \line
\tab \up0 \expndtw-3\charscalex100 imagen del bien y la verdad. \par\pard\ql \li
2061\ri1517\sb0\sl-232\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0
\charscalex102 2. Aparecen elementos aristotlicos, en cuya jerarqua tiene
ms en cuenta a la \line\tab \up0 \expndtw0\charscalex103 naturaleza; aparece
tambin la idea de un ser espiritual superior, pero no es un ser \line\tab \up0 \
expndtw0\charscalex100 separado de la naturaleza (no como la idea del bien de Pl

atn) y es llamado el primer \line\tab \up0 \expndtw-2\charscalex100 motor o la in
teligencia que se conoce a s misma (Noesis noeseos), que es una especie \line\tab
\up0 \expndtw0\charscalex102 de Dios, y su funcin en el Universo es moverlo, no
crearlo; y lo mueve con la fuerza \line\tab \up0 \expndtw-3\charscalex100 intele
ctual, no fsica. Esto lo hace al conocerse a s mismo. \par\pard\qj \li1701\sb0\sl230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-23
0\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1535\sb21
9\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex109 Las esferas cristalinas son
transparentes y van girando alrededor de la tierra, e \line \up0 \expndtw0\chars
calex103 incrustados estn la luna, el sol, los planetas\u8230?, y por su giro vem
os como la luna sale y se \line \up0 \expndtw-3\charscalex100 esconde. \par\pard
\ql \li1701\sb1\sl-217\slmult0 \up0 \expndtw-3\charscalex100 Por qu se mueve? Y es
que fuera del universo existe el primer motor \par\pard\qj \li1701\ri1533\sb21\
sl-220\slmult0 \up0 \expndtw0\charscalex103 Cmo se mueve? El pensamiento se piensa
a s mismo (N) da vueltas y esto hace que se \up0 \expndtw-3\charscalex100 mueva
la otra esfera. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb17
8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 24 \p
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ex106 \ul0\nosupersub\cf5\f6\fs20 Aparecen elementos que ya tienen relacin con el
mundo fsico. La jerarqua que \up0 \expndtw-2\charscalex100 representa el movimien
to del universo, son explicaciones fsica y astronmicas. \par\pard\ql \li2061\sb0\s
l-230\slmult0 \par\pard\ql\li2061\ri1530\sb2\sl-230\slmult0\tx2421\tx2421\tx2421
\tx2421 \up0 \expndtw0\charscalex106 3. Elementos religiosos. La cultura grieg
a por Alejandro Magno se extiende hacia el \line\tab \up0 \expndtw0\charscalex10
7 Oriente y se mezcla con religiones como la persa, egipcia, etc., y al fusionar
se la \line\tab \up0 \expndtw0\charscalex100 filosofa de Platn y Aristteles se cons
tituye un pensamiento llamado \ul0\nosupersub\cf12\f13\fs20\ul sincretismo\ul0\n
osupersub\cf5\f6\fs20 . El \line\tab \up0 \expndtw0\charscalex100 \ul0\nosupersu
b\cf12\f13\fs20\ul pensamiento sincrtico\ul0\nosupersub\cf5\f6\fs20 es una mezcl
a de cosas que no llegan a unificarse, a hacerse \line\tab \up0 \expndtw-3\chars
calex100 una cosa (que sera sntesis) \par\pard\ql \li2409\ri1521\sb10\sl-230\slmul
t0 \up0 \expndtw0\charscalex100 La comparacin de Dios con la luz (cultos solares)
encaja bien con la idea de Platn. \up0 \expndtw-2\charscalex100 Tambin se identif
ica con la lucha del bien (espritu) con el mal (materia). \line \up0 \expndtw-3\c
harscalex100 Hay connotaciones particulares dependiendo de la religin. \par\pard\
qj \li2061\sb0\sl-220\slmult0 \par\pard\qj\li2061\ri1523\sb19\sl-220\slmult0\tx2
421 \up0 \expndtw0\charscalex109 4. elementos de las ciencias ocultas, o de lo
s misterios. Por ejemplo, los orculos \line\tab \up0 \expndtw-3\charscalex100 cal
deos, especie de predicciones de Nostradamus actuales. \par\pard\qj \li2409\ri15
32\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 Estos misterios tienen form
as aproximadas a las ideas religiosas, pero se basan en una \line \up0 \expndtw1\charscalex100 sabidura transmitida en cadena de unos de otros. De estos cultos
aparecen las sectas \line \up0 \expndtw-3\charscalex100 ocultas. \par\pard\qj \l
i1701\ri1528\sb230\sl-230\slmult0\fi707 \up0 \expndtw0\charscalex103 Neoplatonis
mo sera un \ul0\nosupersub\cf12\f13\fs20\ul sincretismo\ul0\nosupersub\cf5\f6\fs2
0 compuesto de estos cuatros elementos, que se \up0 \expndtw0\charscalex100 van
a extender durante ocho siglos, siendo dominante y luego tendra su influencia ha
sta las \up0 \expndtw-3\charscalex100 mismas puertas de la modernidad. \par\pard
\qj \li1701\sb0\sl-228\slmult0 \par\pard\qj\li1701\ri1524\sb4\sl-228\slmult0\fi7
08 \up0 \expndtw0\charscalex100 Cmo se form? Adquiri su forma de las caractersticas d
e la filosofa tras la muerte \up0 \expndtw-1\charscalex100 de Aristteles. A partir
de Aristteles, la filosofa se transforma en una cuestin de escuela. Las \up0 \expn
dtw0\charscalex100 ms importantes eran la Academia de Platn y el Liceo de Aristtele
s, donde mientras vivan \up0 \expndtw0\charscalex112 los maestros se creaba filos
ofa, pero tras su muerte, la labor de las escuelas era el \up0 \expndtw0\charscal
ex106 comentario, fase comentalismo. Se explica y comenta la obra del maestro. E
l comentario \up0 \expndtw-3\charscalex100 caracterstico determina las caractersti
cas de la filosofa: \par\pard\ql \li2061\ri1527\sb11\sl-230\slmult0\tx2421\tx2421
\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\n
osupersub\cf5\f6\fs20 Es doctrinario o sistemtico. Pretenden crear una escuela
al comentar y para ello, crea \line\tab \up0 \expndtw-1\charscalex100 una doctri

na separada a la de las otras escuelas. La Escuela de Platn y la Escuela de \line
\tab \up0 \expndtw0\charscalex110 Aristteles son separadas y con doctrinas muy di
stintas. Pero por otro lado, se \line\tab \up0 \expndtw0\charscalex107 compensa
esta diversidad en el que ele comentario aproxima distintas doctrinas \line\tab
\up0 \expndtw-3\charscalex100 (semejanzas y diferencias). \par\pard\ql \li2061\r
i1534\sb10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex105 \ul0\nosupe
rsub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Se tiende a producir una prdida
de la obra original, cada vez ms los comentarios \line\tab \up0 \expndtw0\charsca
lex109 dejan de ser de las obras originales y son comentarios. Y por ello, las o
bras se \line\tab \up0 \expndtw-3\charscalex100 terminaran perdiendo. \par\pard\
qj \li1701\ri1536\sb230\sl-230\slmult0\fi360 \up0 \expndtw0\charscalex100 Teologa
es una obra que se destruy en poca neoplatnica, donde Aristteles resolva, \up0 \expn
dtw0\charscalex106 supuestamente, el problema de Dios, cmo era el motor y cmo actu
aba. Muchos siglos \up0 \expndtw-1\charscalex100 despus se descubri que no era l, s
i no de un filsofo posterior, Proclo. \par\pard\ql \li1701\sb0\sl-276\slmult0 \pa
r\pard\ql\li1701\sb196\sl-276\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupers
ub\cf13\f14\fs24\ul Fases de la filosofa helenstica \par\pard\ql \li2061\sb0\sl-23
0\slmult0 \par\pard\ql\li2061\ri1530\sb12\sl-230\slmult0\tx2421\tx2421 \up0 \exp
ndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20
Filosofa Oriental, se extiende hasta el s. I d.C., aunque las tres fases se mezcl
an. Se \line\tab \up0 \expndtw0\charscalex103 desarrolla en territorios oriental
es conquistados por Alejandro Magno, desde Grecia \line\tab \up0 \expndtw-3\char
scalex100 hasta la India. \par\pard\ql \li2061\ri1526\sb10\sl-230\slmult0\tx2421
\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupers
ub\cf5\f6\fs20 Filosofa Occidental, importado a Roma, al mundo latino, al roman
o, es una absorcin \line\tab \up0 \expndtw0\charscalex103 de la cultura griega po
r los romanos cuando conquistaron Grecia. Se extiende en el \line\tab \up0 \expn
dtw-3\charscalex100 tiempo hasta el s. V, por todo el Imperio Romano. \par\pard\
ql \li2061\ri1521\sb10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex106
\ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Filosofa Cristiana,
o tambin se puede decir juda. Surge desde el nacimiento del \line\tab \up0 \expndt
w0\charscalex100 cristianismo por lo que compite con el romano. Se extiende hast
a el s. X d.C. hay una \line\tab \up0 \expndtw-3\charscalex100 interconexin entre
la filosofa neoplatnica y la doctrina cristiana. \par\pard\ql \li1701\sb0\sl-276\
slmult0 \par\pard\ql\li1701\sb196\sl-276\slmult0 \up0 \expndtw0\charscalex108 \u
l0\nosupersub\cf13\f14\fs24\ul Principales filsofos \par\pard\ql \li2061\sb0\sl-2
30\slmult0 \par\pard\ql\li2061\ri1535\sb12\sl-230\slmult0\tx2421\tx2421 \up0 \ex
pndtw0\charscalex109 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20
Los comentaristas, son los neoplatnicos ms antiguos. Su historia se extiende \lin
e\tab \up0 \expndtw0\charscalex100 durante toda la antigedad y sus anlisis son com
entarios sobre las obras de Platn y \line\tab \up0 \expndtw0\charscalex100 Aristte
les. Hay comentaristas ms especializados y en Platn, como Proclo, \par\pa
rd\ql \li9965\sb172\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub
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\ul0\nosupersub\cf5\f6\fs20 Jamblico, y Simplicio; y otros ms en Aristteles como S
iriano, Temistio, Alejandro \up0 \expndtw0\charscalex103 de Afrodista. Pero nunc
a se refieren a un solo autor pues Platn y Aristteles estn \up0 \expndtw-3\charscal
ex100 unidos en la filosofa neoplatnica \par\pard\qj \li1701\sb0\sl-226\slmult0 \p
ar\pard\qj\li1701\ri1524\sb8\sl-226\slmult0\fi359 \up0 \expndtw0\charscalex106 D
urante la poca cristiana, la mayora de los primeros filsofos cristianos
eran \up0 \expndtw-1\charscalex100 comentaristas, pero comentan los textos escri
tos sagrados, aunque los instrumentos filosficos \up0 \expndtw0\charscalex104 que
utilizan son de Platn y Aristteles. Destaca un judo llamado Filn, que ser el primer
\up0 \expndtw-3\charscalex100 filsofo religioso que har comentarios al estilo neop
latnico. \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\ri1525\sb21\
sl-230\slmult0\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex105 \ul0\nos
upersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Neoplatnicos romanos. Toda la
filosofa romana no es original, sino importada de \line\tab \up0 \expndtw0\chars
calex103 Grecia. Roma comentz a dominar Grecia en el 2000 a. C en la II Guerra Pni
ca, y \line\tab \up0 \expndtw0\charscalex106 poco a poco la influencia griega se
hizo mayor. Roma, al principio era una cultura \line\tab \up0 \expndtw-1\charsc
alex100 militar (su ciencia era orientada al campo militar: arquitectura, donde
destacan). A partir \line\tab \up0 \expndtw-2\charscalex100 de la influencia gri
ega la filosofa penetr en Roma. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\
qj\li1701\ri1533\sb8\sl-226\slmult0\fi360 \up0 \expndtw0\charscalex102 Catn, en l
a poca de Escisin (Guerra Pnica), fue un gran opositor a la cultura griega, \up0 \e
xpndtw0\charscalex103 pero ms tarde empez a estudiar griego. La cultura neoplatnica
en Roma coexiste con el \up0 \expndtw-1\charscalex100 inters poltico. As, los gran
des filsofos romanos sern tambin grandes hombres de Estado. \up0 \expndtw-2\charsca
lex100 Destacan Cicern y Sneca. \par\pard\qj \li1701\sb0\sl-228\slmult0 \par\pard\
qj\li1701\sb0\sl-228\slmult0 \par\pard\qj\li1701\ri1515\sb37\sl-228\slmult0\fi35
9 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\f7\fs22 Cicern \ul0\nosupersub
\cf5\f6\fs20 (s. I a.C.), lleg a ser un mximo dirigente de la ciudad. Vivi las guer
ras civiles, \line \up0 \expndtw0\charscalex100 el ascenso del Csar, y el comienz
o de la etapa imperial (a la cual se opuso). En la Repblica \line \up0 \expndtw0\
charscalex103 de Roma, los cnsules (dirigentes de la ciudad poltica y militarmente
), eran elegidos por le \line \up0 \expndtw-1\charscalex100 Senado y siempre con
trolados por el Senador. A partir de Julio Csar, empieza a perfilarse las \line \
up0 \expndtw0\charscalex106 ideas de un emperador, la idea de pontfices, que asuma
los cargos polticos, militares y \line \up0 \expndtw-2\charscalex100 religiosos.
Cicern se opone a esto y por ello morir a manos de grupos que apoyan el imperio.
\par\pard\ql \li2409\sb0\sl-230\slmult0 \par\pard\ql\li2409\sb1\sl-230\slmult0 \
up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul Obras: \par\pard\q
l \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb20\sl-230\slmult0 \up0 \expnd
tw0\charscalex112 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Di
scursos: \par\pard\ql \li2061\ri1523\sb12\sl-228\slmult0\tx2421\tx2421\tx2421\tx
2421\tx2421 \up0 \expndtw0\charscalex100 1. \ul0\nosupersub\cf12\f13\fs20\ul P
oltica\ul0\nosupersub\cf5\f6\fs20 , se centran en el arte de la oratoria, se ensea
a argumentar en los discursos \line\tab \up0 \expndtw-1\charscalex100 (su prece
dente es la obra de Aristteles llamada Retrica, donde ya se establecan los \line\ta
b \up0 \expndtw0\charscalex100 diferentes argumentos y discursos). Se distingua e
ntre los discursos encomisticos o \line\tab \up0 \expndtw-2\charscalex100 epicclic
o, que se usaba para alabar a la sociedad sobre lo que gobernaba y recordar lo \
line\tab \up0 \expndtw0\charscalex108 que les una, es decir, es un discurso genric
o. Este discurso evolucionar y se \line\tab \up0 \expndtw-3\charscalex100 convert
ir en el discurso cientfico, que pretende ser objetivo. \par\pard\ql \li2061\ri151
9\sb228\sl-233\slmult0\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex100 2. \u
l0\nosupersub\cf12\f13\fs20\ul Deliberativo\ul0\nosupersub\cf5\f6\fs20 , discurs
o propio d ela Asamblea, que trata de deliberar, es decir, sopesar \line\tab \up
0 \expndtw-1\charscalex100 argumentos para decidir que decisin se toma. Se trata
ya de persuadir, de convencer, \line\tab \up0 \expndtw0\charscalex102 pues acaba
ya en la votacin. Se caracteriza por tratar sobre hechos puros, sobre lo \line\t
ab \up0 \expndtw-2\charscalex100 que va a suceder, el futuro (si se ir a la guerr
a o no, si se suben los impuesto o no) \par\pard\ql \li2061\ri1520\sb230\sl-230
\slmult0\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex102 3. \ul0\nosu
persub\cf12\f13\fs20\ul Forense\ul0\nosupersub\cf5\f6\fs20 , que se pronuncia en
un juicio por el abogado o acusador. Esto se debia a \line\tab \up0 \expndtw-2\c
harscalex100 una necesidad ciudadana puesto que cada ciudadano deba defenderse o
acusar por s \line\tab \up0 \expndtw0\charscalex100 mismo. Este discurso poco a p
oco se fue haciendo ms tcnico y algunos mepzaron a \line\tab \up0 \expndtw-1\chars
calex100 dedicarse a la abogaca. Se trata sobre hechos del pasado (s haba sucedido
tal cosa, \line\tab \up0 \expndtw-2\charscalex100 quien la haba hecho\u8230?) \pa
r\pard\ql \li2061\sb230\sl-230\slmult0\tx2421 \up0 \expndtw-2\charscalex100 \ul0
\nosupersub\cf7\f8\fs20 -\tab \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf5\f
6\fs20 \u8220?Obra sobre la naturaleza de los Dioses\u8221?, en la que se percib
e como la filosofa \par\pard\qj \li2421\ri1528\sb10\sl-230\slmult0 \up0 \expndtw0
\charscalex100 neoplatnica empieza a ser utilizada para hablar de las divinidades
y religin, aunque \up0 \expndtw0\charscalex104 en el mundo romano no existe una
idea de religin como ser posteriormente en la \up0 \expndtw-3\charscalex100 Edad M
edia, con las religiones monotestas. \par\pard\qj \li1701\sb0\sl-233\slmult0 \par
\pard\qj\li1701\sb0\sl-233\slmult0 \par\pard\qj\li1701\ri1522\sb2\sl-233\slmult0
\fi360 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\f7\fs22 Sneca\ul0\nosuper

sub\cf5\f6\fs20 (s. I d.C.), fue preceptor y consejero de Nern y se suicid como o
rden el propio \up0 \expndtw0\charscalex100 Nern. Su filosofa es semejante a la de
Cicern, pero Sneca se preocup ms por la \ul0\nosupersub\cf12\f13\fs20\ul tica\ul0\nos
upersub\cf5\f6\fs20 . \up0 \expndtw0\charscalex107 Gran parte de sus obras son e
xaltaciones a familiares, amigos, discpulos sobre tica, y \up0 \expndtw-3\charscal
ex100 tambin sobre dos cuestiones, la muerte y la vejez. \par\pard\ql \li9965\sb0
\sl-276\slmult0 \par\pard\ql\li9965\sb216\sl-276\slmult0 \up0 \expndtw-3\charsca
lex100 \ul0\nosupersub\cf1\f2\fs24 26 \par\pard\sect\sectd\fs24\paperw11900\pape
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00ffd9}}}}}
lt0 \par\pard\qj\li1701\ri1525\sb25\sl-229\slmult0\fi708 \up0 \expndtw-1\charsca
lex100 \ul0\nosupersub\cf5\f6\fs20 Su ideal tico se encuentra en epicureismo y es
toicismos. Estas son dos corrientes que \line \up0 \expndtw0\charscalex100 surgi
eron en la poca griega tarda y son derivaciones de la filosofa socrtica. Son dos tica
s \line \up0 \expndtw0\charscalex100 muy similares que se adaptan muy bien a los
cambios (como los sociales), que se produjeron \line \up0 \expndtw0\charscalex1
00 en la poca helenstica. El cambio ms importante es la adaptacin a las grandes metrp
olis \line \up0 \expndtw0\charscalex106 (fenmenos de globalizacin), del modo de vi
da y filosofa griega se extendi por todo el \line \up0 \expndtw0\charscalex104 mun
do, tanto oriental como occidental. En estos nuevos tipos de ciudad. El epicisre
ismo y \line \up0 \expndtw0\charscalex100 estoicismo ofrecan una alternativa tica
al individuo de la poli griega (todo para la ciudad, es \line \up0 \expndtw-1\ch
arscalex100 parte de la ciudad). En cambio, el nuevo individuo, tiene un valor p
or s mismo y la ciudad deja \line \up0 \expndtw-1\charscalex100 de ser su referen
cia para convertirse en un problema que llega a conflicto. El individuo tiene un
\line \up0 \expndtw0\charscalex100 conflicto con al ciudad, nueva tica, una tica
defensiva. Y a esta situacin responde tanto el \line \up0 \expndtw0\charscalex100

epicisreismo como el estoicismo. Las dos son filosofas que no son activas, sino
pasivas que \line \up0 \expndtw-3\charscalex100 proponen un ideal pasivo respect
o a la ciudad. \par\pard\qj \li1701\ri1535\sb11\sl-230\slmult0\fi708 \up0 \expnd
tw0\charscalex100 Proponen ticas para sufrir de menor modo las agresiones de la c
iudad. Proponen la \up0 \expndtw0\charscalex100 sobriedad, resistencia ante el d
olor, procurar una vida que no alcance grandes placeres pero \up0 \expndtw-1\cha
rscalex100 tampoco grandes dolores. Este ideal epicurio y estoico, pero los epicr
eos hacen ms hincapi \up0 \expndtw-1\charscalex100 en la posibilidad de alcanzar l
a felicidad y el papel que otorgan al placer, ya para los estoicos el \up0 \expn
dtw-1\charscalex100 placer es igual a la ausencia de dolor. Esto es la tica estoi
copicura. \par\pard\qj \li1701\sb0\sl-228\slmult0 \par\pard\qj\li1701\ri1533\sb24
\sl-228\slmult0\fi708 \up0 \expndtw0\charscalex100 El filsofo que mejor represent
a el ideal de neoplatonismo es \ul0\nosupersub\cf6\f7\fs22 Plotino,\ul0\nosupers
ub\cf5\f6\fs20 muy simblico \line \up0 \expndtw0\charscalex100 de esta poca. Es
un sabio oriental del s. III que vivi en Alejandra, pero se traslado a Roma \line
\up0 \expndtw0\charscalex103 donde desarroll su filosofa y fund su escuela. La escu
ela plotiniana, que es igual que las \line \up0 \expndtw0\charscalex104 antiguas
escuelas con un ambiente de amistad y dilogo. Sus obras, ms conocidas cono \line
\up0 \expndtw0\charscalex107 \ul0\nosupersub\cf12\f13\fs20\ul eneadas\ul0\nosupe
rsub\cf5\f6\fs20 , reflejan estos dilogos de escuela entre Plotino y sus discpulos
. Las \ul0\nosupersub\cf12\f13\fs20\ul eneadas \line \up0 \expndtw0\charscalex10
8 \ul0\nosupersub\cf5\f6\fs20 exponen un sistema neoplatnico que se considera mod
elo de la doctrina neoplatnica \line \up0 \expndtw0\charscalex102 (problema del
neoplatonismo es la dificultad de fijar una doctrina, pues tiene much
as \line \up0 \expndtw-3\charscalex100 variedades). \par\pard\ql \li2409\sb0\sl230\slmult0 \par\pard\ql\li2409\sb1\sl-230\slmult0 \up0 \expndtw-3\charscalex100
Los rasgos de la doctrina neoplatnica a travs de Plotino: \par\pard\ql \li2061\ri
1526\sb8\sl-233\slmult0\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\n
osupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Existen dos realidades, un
a espiritual y otra material. La espiritual es el mbito del ser, \line\tab \up0 \
expndtw0\charscalex105 la material es el mbito del no ser, de la no existencia. E
stas dos realidades estn \line\tab \up0 \expndtw-2\charscalex100 separadas, no ha
y posibilidad de comunicacin entre las dos (influencia de Parmnides \line\tab \up0
\expndtw-2\charscalex100 sobre todo y de un Platn muy radical). \par\pard\ql \li
2061\ri1526\sb10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex105 \ul0\
nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Concentrndose en el mundo
del ser, de los espiritual, la realidad del ser es nica, \line\tab \up0 \expndtw1\charscalex100 existe un solo ser. Denominado el uno, la unidad. La unidad es l
a nica existencia y no \line\tab \up0 \expndtw-3\charscalex100 puede existir otra
cosa ms que la unidad. \par\pard\ql \li2061\ri1527\sb10\sl-230\slmult0\tx2421\tx
2421\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf
7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Solo existe una manera en que la unida
d se convierta en multiplicidad. La multiplicidad \line\tab \up0 \expndtw-1\char
scalex100 surge cuando el uno de define como uno: UNO = UNO. El uno se mira a s m
ismo (solo \line\tab \up0 \expndtw-2\charscalex100 se puede mirar a l porque no h
ay nada ms). El mirarse es el igual (=), se mira con los \line\tab \up0 \expndtw0
\charscalex100 ojos de la inteligencia. Al verse a s mismo se da cuenta de que es
un ser, es. Pero se \line\tab \up0 \expndtw0\charscalex100 avanza porque fuera
del uno est el no ser, la oscuridad de la materia. El uno percibe \line\tab \up0
\expndtw0\charscalex104 al no ser, la cosa oscura que est fuera, y al mirar a la
materia, esta inteligencia se \line\tab \up0 \expndtw-3\charscalex100 denomina a
lma. \par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb0\sl-230\slmult0\par\
pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb0\sl-230\slmult0\par\pard\li170
1\sb0\sl-230\slmult0\par\pard\li1701\sb0\sl-230\slmult0\par\pard\li1701\sb14\sl230\slmult0\fi708 \up0 \expndtw0\charscalex105 El alma mira la inteligencia pero
tambin mira a la materia, al no ser, entonces, es\par\pard\li1701\sb0\sl-230\slm
ult0\fi0 \up0 \expndtw0\charscalex104 doble:\par\pard\ql \li2061\sb0\sl-226\slmu
lt0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\c
f5\f6\fs20 Intelectual, solo mira al uno \par\pard\ql \li2061\sb31\sl-230\slmu
lt0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\

cf5\f6\fs20 Sensitiva o natural, que mira a la materia. \par\pard\qj \li1701\s
b0\sl-220\slmult0 \par\pard\qj\li1701\ri1524\sb19\sl-220\slmult0\fi360 \up0 \exp
ndtw0\charscalex100 Mediante el \ul0\nosupersub\cf12\f13\fs20\ul alma intelectua
l\ul0\nosupersub\cf5\f6\fs20 recibe la iluminacin del uno y el \ul0\nosupersub\c
f12\f13\fs20\ul alma sensitiva\ul0\nosupersub\cf5\f6\fs20 que transmite \up0 \e
xpndtw-3\charscalex100 esa informacin a la materia, refleja esa luz a la materia
. \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb2\sl-230\slmult0
\up0 \expndtw-3\charscalex100 *La inteligencia del alma es necesaria ya que tra
ta la poltica \par\pard\qj \li2061\sb0\sl-220\slmult0 \par\pard\qj\li2061\ri1535\
sb39\sl-220\slmult0\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\f
s20 - \ul0\nosupersub\cf5\f6\fs20 La filosofa neoplatnica establece una jerarqua
y orden de lo superior e inferior. En el \line\tab \up0 \expndtw0\charscalex100
punto superior se encuentra el uno, en el inferior el no ser, es decir, la mater
ia, y las \par\pard\ql \li9965\sb254\sl-276\slmult0 \up0 \expndtw-3\charscalex10
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lt0 \par\pard\qj\li2421\ri1532\sb19\sl-230\slmult0 \up0 \expndtw-1\charscalex100
\ul0\nosupersub\cf5\f6\fs20 posiciones intermedias se ocupan segn la proximidad
al uno. En esta situacin, el ser \up0 \expndtw0\charscalex102 humano aparece como
ser intermedio, puesto que tiene una parte espiritual (alma) y \up0 \expndtw-3\
charscalex100 materia (cuerpo). \par\pard\qj \li2409\ri1533\sb0\sl-240\slmult0 \
up0 \expndtw0\charscalex100 Una parte del alma humana iluminada por la inteligen
cia del uno, y otra parte material \up0 \expndtw-3\charscalex100 que es la que m
ueve el cuerpo. \par\pard\ql \li2061\ri1535\sb208\sl-233\slmult0\tx2421\tx2421\t
x2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub
\cf5\f6\fs20 En la jerarqua neoplatnica, el elemento que la define es la luz, el
uno es el origen de \line\tab \up0 \expndtw0\charscalex103 toda luz. Los otros
elementos de la jerarqua, ser, alma\u8230? solo pueden reflejar la luz \line\tab
\up0 \expndtw-1\charscalex100 que emite el uno. En principio, el no ser solo exi
ste cuando recibe la luz procedente del \line\tab \up0 \expndtw-2\charscalex100
uno. \par\pard\ql \li2522\sb0\sl-368\slmult0 \par\pard\ql\li2522\sb0\sl-368\slmu
\li2522\sb0\sl-368\slmult0 \par\pard\ql\li2522\sb0\sl-368\slmult0 \par\pard\ql\l
i2522\sb0\sl-368\slmult0 \par\pard\ql\li2522\sb308\sl-368\slmult0 \up0 \expndtw0
\charscalex99 \ul0\nosupersub\cf11\f12\fs32\ul INTRODUCCIN A LA FILOSOFA MEDIEVAL
\par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1512\sb175\sl-220\
slmult0\fi708 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf5\f6\fs20 Filosficam
ente, el periodo medieval es ms complicado que el antiguo. Algunos \line \up0 \ex
pndtw-2\charscalex100 consideran la Edad Media como un periodo de oscuridad en c
ontraposicin al Renacimiento. \par\pard\qj \li1701\ri1533\sb230\sl-233\slmult0\fi
708 \up0 \expndtw0\charscalex105 Solo ser a partir del s. XVIII cuando se empieza
a tener conciencia histrica de la \line \up0 \expndtw0\charscalex100 Edad Media.
Se considera a la Edad Media como un periodo caracterizado por el dogmatismo \l
ine \up0 \expndtw0\charscalex100 religioso y por el dominio de la Iglesia en tod
os los mbitos; pro lo que se considera enemiga \line \up0 \expndtw-3\charscalex10
0 de la Ilustracin. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\r
i1525\sb18\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex100 En el s. XIX, cienc
ia y filosofa se identifican (positivismo). Debido a que la E.M no es \up0 \expnd
tw-3\charscalex100 un periodo racional, tambin es contraria al s. XIX. \par\pard\
ql \li2409\sb0\sl-230\slmult0 \par\pard\ql\li2409\sb2\sl-230\slmult0 \up0 \expnd
tw-1\charscalex100 Se recupera el inters por Santo Toms de Aquino -neopositivismoen el s. XX. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb16\s
l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 28 \par\
pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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lt0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1523\sb9\sl-230
\slmult0\fi708 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf5\f6\fs20 La filos
ofa medieval es cristiana. Casi todos sus autores son telogos y al mismo \up0 \exp
ndtw0\charscalex103 tiempo filsofos. Otros autores se inclinan hacia el separacio
nismo. Este se desarrolla en la \up0 \expndtw-3\charscalex100 historiografa anglo
sajona (teoras elaboradas en Cambridge). \par\pard\qj \li1701\ri1535\sb230\sl-230
\slmult0\fi708 \up0 \expndtw0\charscalex105 El separacionismo se desarrolla sobr
etodo en Inglaterra y ah destacan dos obras \line \up0 \expndtw-1\charscalex100 d
edicadas a la E.M; una sobre la \ul0\nosupersub\cf12\f13\fs20\ul filosofa medieva
l en general\ul0\nosupersub\cf5\f6\fs20 y otra sobre \ul0\nosupersub\cf12\f13\f
s20\ul la filosofa tarda en \line \up0 \expndtw-1\charscalex100 la E.M.\ul0\nosupe
rsub\cf5\f6\fs20 las dos obras estn elaboradas por muchos estudiosos y la tesis
que defienden es que \line \up0 \expndtw0\charscalex109 los principales maestros
medievales tienen dos tipos de obras, unas teolgicas y otras \line \up0 \expndtw
-1\charscalex100 filosficas. De manera que habra que separar las tesis filosficas d
e estos autores. \par\pard\qj \li1701\ri1522\sb230\sl-230\slmult0\fi708 \up0 \ex
pndtw0\charscalex107 Otro elemento es el debate sobre las culturas filosficas med
ievales. La filosofa \up0 \expndtw-1\charscalex100 medieval no es solo cristiana,
si no que la filosofa medieval cristiana es solo un aspecto o fase \up0 \expndtw
-2\charscalex100 de la filosofa medieval, que en realidad es ms amplia. \par\pard\
ql \li1701\sb232\sl-276\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf1
3\f14\fs24\ul Fases: \par\pard\ql \li2061\sb222\sl-230\slmult0\tx2422 \up0 \expn
dtw-2\charscalex100 \ul0\nosupersub\cf5\f6\fs20 1. \tab \up0 \expndtw0\charscale
x100 En los primeros siglos de la E.M, y fundamentalmente a los largo del s. VI,
cuando se \par\pard\qj \li2421\ri1530\sb10\sl-230\slmult0 \up0 \expndtw-1\chars
calex100 produce el primer movimiento, final del pensamiento antiguo representad
o por el cierre \up0 \expndtw0\charscalex103 de la Academia que haba fundado Platn
en Atenas. Se cierra en el ao 529 por el \up0 \expndtw-3\charscalex100 emperador
bizantino Justiniano. \par\pard\qj \li2409\ri1533\sb0\sl-233\slmult0 \up0 \expn
dtw0\charscalex105 La E.M comienza con la cada del Imperio Romano. Los filsofos an
teriores a San \line \up0 \expndtw0\charscalex102 Agustn contribuyen una fa
se conocida como Patrstica. Son autores que \line \up0 \expndtw0\char
scalex100 cronolgicamente no pertenecen a la E.M, sino a la antigua, pero temticam
ente a la \line \up0 \expndtw-3\charscalex100 E.M. \par\pard\qj \li2409\ri1516\s
b218\sl-230\slmult0 \up0 \expndtw0\charscalex100 Esta primera fase vista desde o
tro punto de vista es tambin un viaje del conocimiento \line \up0 \expndtw0\chars
calex105 que es le movimiento de la filosofa que se produce durante toda la E.M,
conocido \line \up0 \expndtw-1\charscalex100 como traslatio estudiorum (traslado
de los estudios). Tiene dos significados, en un caso \line \up0 \expndtw-1\char
scalex100 como viaje, en otros como traduccin studiorum, estos estudios son las d
isciplinas que \line \up0 \expndtw-2\charscalex100 se estudian y por otro lado s
on los lugares donde se estudia (Atenas y Bizancio). \par\pard\ql \li2061\sb230\
sl-230\slmult0\tx2421 \up0 \expndtw-2\charscalex100 2. \tab \up0 \expndtw0\chars
calex104 La evolucin del Islam, es el momento en que la religin islmica nace opr ob
ra de \par\pard\qj \li2421\ri1529\sb0\sl-232\slmult0 \up0 \expndtw-1\charscalex1
00 Mahoma, el profeta del Islam, que en la Pennsula Arbiga en el 622 (ao 0 del mund
o \up0 \expndtw-2\charscalex100 rabe) aparece. Mahoma huye de la Meca; esta huda s
e conoce como la \u8220?hegira\u8221?, y es \up0 \expndtw0\charscalex102 el prel
udio del posterior regreso del profeta a la Meca para alcanzar el poder. Tras la
\up0 \expndtw0\charscalex106 unificacin del mundo rabe, su ejrcito ocupa gran part
e del Mediterrneo. Esta \up0 \expndtw-1\charscalex100 expansin es detenida en el ao
s 732 en el sur de Francia, por el noble francs Carlos \up0 \expndtw-3\charscalex
100 Martel en la Batalla de Poitiers. \par\pard\ql \li2061\sb219\sl-230\slmult0\
tx2422 \up0 \expndtw-2\charscalex100 3. \tab \up0 \expndtw0\charscalex100 La cre
acin de la filosofa rabe se extiende a lo largo de muchos siglos y se produce \par\
pard\qj \li2421\ri1534\sb0\sl-233\slmult0 \up0 \expndtw0\charscalex104 porque lo
s rabes, al no poseer una cultura propia (filosfica tampoco), asimilan la \line \u
p0 \expndtw-1\charscalex100 cultura filosfica de los bizantinos al dominarlos. E

sta filosofa a su vez de los griegos, \line \up0 \expndtw0\charscalex109 pues los
filsofos griegos se trasladaron desde Atenas a Bizancio tras cerrar la \line \up
0 \expndtw-3\charscalex100 Academia. \par\pard\qj \li2409\ri1536\sb0\sl-240\slmu
lt0 \up0 \expndtw0\charscalex103 Los libros filosficos que poseen son los de Platn
, Aristteles y los comentarios de \line \up0 \expndtw0\charscalex100 filsofos neo
platnicos. Estaban escritos en griego \up0 \expndtw0\charscalex101 (lengua c
omn en Grecia y \par\pard\qj \li2409\ri1536\sb0\sl-240\slmult0 \up0 \expndtw0\
charscalex102 Bizancio) y como los rabes no leen griego, las traducen, primero a
siraco y luego a \line \up0 \expndtw-3\charscalex100 rabe. \par\pard\ql \li2061\sb
179\sl-230\slmult0\tx2422 \up0 \expndtw-2\charscalex100 4. \tab \up0 \expndtw-1\
charscalex100 La formacin de la filosofa cristiana, en la alta Edad Media, entre s
. VI y el s. X, ambos \par\pard\qj \li2421\ri1525\sb0\sl-233\slmult0 \up0 \expnd
tw0\charscalex106 inclusive. En esta fase los cristianos van asimilando e integr
ando las enseanzas \up0 \expndtw0\charscalex107 griegas que existan ya en el mundo
romano. Esto lo hacen creando sus propias \up0 \expndtw0\charscalex108 instituc
iones escolares como las Escuelas Monsticas, en un perodo en el cual \up0 \expndtw
-3\charscalex100 dominan los intereses religiosos sobre los filosficos. \par\pard
\ql \li2061\sb218\sl-230\slmult0\tx2422 \up0 \expndtw-2\charscalex100 5. \tab \u
p0 \expndtw0\charscalex100 poca de creacin de universidades, por ello se llama esc
olstica, periodo tambin de \par\pard\ql \li2421\sb1\sl-217\slmult0 \up0 \expndtw-1
\charscalex100 recepcin de la filosofa griega a travs de los rabes. La baja Edad Med
ia va desde el \par\pard\ql \li2421\sb13\sl-230\slmult0 \up0 \expndtw-3\charscal
ex100 s. XI-XII, con filsofos escolsticos. \par\pard\ql \li9965\sb0\sl-276\slmult0
\par\pard\ql\li9965\sb256\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos
upersub\cf1\f2\fs24 29 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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00ffd9}}}}}
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05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
lt0 \par\pard\qj\li2061\ri1516\sb19\sl-230\slmult0\tx2421 \up0 \expndtw-1\charsc
alex100 \ul0\nosupersub\cf5\f6\fs20 6. Periodo de escolstica crtica, que se desa
rrolla durante el s. XIV. Durante este periodo \line\tab \up0 \expndtw-2\charsca
lex100 se hace una crtica de la teologa cristiana, sobretodo de la de Santo Toms de
Aquino. \up0 \expndtw0\charscalex105 Adems de caracteriza porque el inters de la
filosofa se centra en la lgica. En esta \up0 \expndtw-1\charscalex100 poca comienza
una renovacin de los estudios cientficos y se prepara el camino hacia la \up0 \ex
pndtw-3\charscalex100 poca moderna, es decir, la poca de transicin hacia la moderni
dad. \par\pard\ql \li1701\sb0\sl-368\slmult0 \par\pard\ql\li1701\sb0\sl-368\slmu
ql\li1701\sb308\sl-368\slmult0 \up0 \expndtw0\charscalex99 \ul0\nosupersub\cf11\
f12\fs32\ul LA PATRSTICA Y SAN AGUSTN \par\pard\qj \li1701\sb0\sl-230\slmult0 \par
\pard\qj\li1701\ri1528\sb136\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex108 \
ul0\nosupersub\cf5\f6\fs20 Es una filosofa medieval de occidente, escrita en latn
y cristiana, aunque tiene \up0 \expndtw0\charscalex102 relaciones con el mundo ra
be. Durante los primero siglos de la Edad Media es una filosofa \up0 \expndtw-3\c
harscalex100 prcticamente solo cristiana con influencia griega. \par\pard\qj \li1
701\ri1525\sb228\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex100 Todos los aut
ores, cronolgicamente, pertenecen a la Edad Antigua. Este periodo se \up0 \expndt
w0\charscalex103 llama \ul0\nosupersub\cf12\f13\fs20\ul patrstica\ul0\nosupersub\
cf5\f6\fs20 porque los doctores cristianos dedicados a la filosofa eran conocido
s como \up0 \expndtw0\charscalex106 \u8220?padres de la iglesia\u8221?, por ser
los primeros tericos dedicados a la doctrina cristiana. Son \up0 \expndtw-3\chars
calex100 hombres que, en su mayora, llegaron a ser mrtires. \par\pard\qj \li1701\r
i1530\sb230\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex108 La poca posterior f
ueron conocidos como \u8220?doctores de la iglesia\u8221?, ya que estos \up0 \ex
pndtw0\charscalex100 filsofos cristianos eran maestros en las universidades, dand
o testimonio del grado que haba \up0 \expndtw-3\charscalex100 alcanzado la filoso
fa cristiana. \par\pard\ql \li1701\sb231\sl-253\slmult0 \up0 \expndtw0\charscalex
107 \ul0\nosupersub\cf6\f7\fs22 Inicios de la filosofa cristiana \par\pard\qj \li
1701\ri1517\sb0\sl-233\slmult0\fi708 \up0 \expndtw0\charscalex103 \ul0\nosupersu
b\cf5\f6\fs20 Ligado a la doctrina de la enseanza de Jesucristo, se ha discutido
el sentido de su \line \up0 \expndtw0\charscalex100 doctrina. Apareci como otros
muchos profetas del mundo judo, pero se proclam el Mesas \line \up0 \expndtw0\chars
calex104 anunciado repetidamente por los profetas anteriores, por lo que lo los
judos lo rechazaron \line \up0 \expndtw-2\charscalex100 como profeta. El cristian
ismo surgido tras su muerte es una escisin de la religin juda. \par\pard\qj \li1701
\ri1534\sb212\sl-232\slmult0\fi708 \up0 \expndtw0\charscalex103 La doctrina cris
tiana comienza con su predicacin, recogida en los evangelios en el \line \up0 \ex
pndtw-1\charscalex100 episodio de Pentecosts, cuando se produce el inicio y expan

sin del mensaje cristiano. Desde \line \up0 \expndtw0\charscalex100 el principio,
el mensaje que enuncia Jess es ambiguo, salvo por ideas claramente expuestas, \l
ine \up0 \expndtw0\charscalex106 ya que se expresa por medio de parbolas. Estos m
ensajes, a veces breves, provocaron \line \up0 \expndtw0\charscalex100 fuertes p
olmicas de sentido oculto, como por ejemplo: Dad al Csar lo que es del Csar, y a \l
ine \up0 \expndtw0\charscalex100 Dios lo que es de Dios; que expresa la relacin e
ntre el poder de la Iglesia y el del Estado, \par\pard\ql \li9965\sb272\sl-276\s
ct\sectd\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg31}{\bkmkend
Pg31}\par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmu
0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1529\sb19\sl-230\
slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf5\f6\fs20 teniendo que da
r a cada uno lo que le corresponde. Por tanto, para explicar esta frase es \up0
\expndtw0\charscalex103 necesaria la intervencin de filsofos cristianos, dando lug
ar a una amplia literatura entre el \up0 \expndtw-3\charscalex100 poder religios
o y el poder civil. \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\
ri1535\sb8\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex100 Tras Jesucristo (fu
ndador del cristianismo), el primer filsofo cristiano fue San Pablo o \line \up0
\expndtw0\charscalex100 Pablo de Tarso, quien fue un judo que persegua a los crist
ianos, peor que, tras un accidente \line \up0 \expndtw-2\charscalex100 de caball
o, se qued ciego unos das, recibiendo la inspiracin divina. (Episodio de la Cada del
\line \up0 \expndtw-2\charscalex100 caballo) \par\pard\qj \li1701\ri1518\sb11\s
l-230\slmult0 \up0 \expndtw-1\charscalex100 Los judos se oponan porque el Dios del
Antiguo Testamento representaba un dios que diriga \line \up0 \expndtw-1\charsca
lex100 guerras e invasiones, que protega a su pueblo, vengativo, con temperamento
, y solamente del \line \up0 \expndtw-1\charscalex100 Estado de Israel. El Dios
del Nuevo Testamento es universal, de todos los hombres y naciones. \par\pard\qj
\li1701\ri1531\sb0\sl-230\slmult0\fi707 \up0 \expndtw0\charscalex104 En los e
scritos medievales, San Pablo es conocido como el Apstol, por su \up0 \
expndtw0\charscalex106 extraordinaria misin. Sent las bases de la Doctrina cristi
ana y entra en contacto con la \up0 \expndtw-3\charscalex100 filosofa de la poca.
105 En el libro Hechos de los Apstoles se en narra, en el captulo 14, la visita de
San \up0 \expndtw-1\charscalex100 Pablo a Atenas en uno de sus viajes, ya que e
ra la capital de la filosofa. Pablo de Tarso, sube \up0 \expndtw0\charscalex102 a
la Areoga, en la Acrpolis, lugar donde se reunan las escuelas filosficas ateniense
s. Era \up0 \expndtw0\charscalex102 costumbre que los forasteros interesados fue
ran all a exponer sus doctrinas. Aqu es donde \up0 \expndtw-1\charscalex100 habla
a lo filsofos atenienses, e identifica San Pablo el Dios cristiano con el dios gr
iego comn \up0 \expndtw0\charscalex104 a todas las polis. Esta es la primera cons
tancia textual de la doctrina cristiana. El mensaje \up0 \expndtw0\charscalex105
cristiano era contradictorio, algo que choco con la racionalidad de los griegos
(Dios haba \up0 \expndtw-1\charscalex100 enviado a su hijo, que haba sido tortura
do, asesinado y resucitado al tercer da para subir a los \up0 \expndtw0\charscale
x102 cielos, y el Da del Juicio Final ya estaba marcado). Algunos de los filsofos
se convirtieron, \up0 \expndtw0\charscalex100 como Dionisio Dielpajita?, primer f
ilsofo cristiano convertido. \par\pard\ql \li1701\sb0\sl-228\slmult0 \par\pard\ql
\li1701\ri1518\sb4\sl-228\slmult0\fi708 \up0 \expndtw0\charscalex105 Despus de la
enseanza de San Pablo, en cristianismo se extiende en el mundo \line \up0 \expnd
tw0\charscalex110 clsico. Esta expansin fue debida al propio carcter que tena su ens
eanza, que se \line \up0 \expndtw0\charscalex102 asemejaba a la del mundo clsico,
como en las dos grandes escuelas griegas formadas por \line \up0 \expndtw-2\char
scalex100 Platn y Aristteles. Tras la muerte de sus fundadores, su labor era comen
tar lo textos. \line \up0 \expndtw0\charscalex106 El comentario analiza los escr
itos y los trata de exponer de manera que se producen dos \line \up0 \expndtw-3\
charscalex100 fenmenos contradictorios. \par\pard\ql \li2061\ri1526\sb11\sl-230\s
lmult0\tx2421\tx2421 \up0 \expndtw0\charscalex103 1. Se tiende a construir
un dogma filosfico con caractersticas de cada Escuela, \line\tab \up0 \expnd
tw0\charscalex102 surgiendo diferentes filosofas (platonismo, aristotelismo, Epic

uro, estoicos\u8230?). Cada \line\tab \up0 \expndtw-3\charscalex100 Escuela cons
tituye una enseanza dogmtica \par\pard\ql \li2061\ri1520\sb0\sl-233\slmult0\tx2421
\tx2421\tx2421 \up0 \expndtw0\charscalex100 2. Las diferencias entre los conte
nidos de las diferentes escuelas se difuminan, es decir, \line\tab \up0 \expndtw
-1\charscalex100 se produce un sincretismo o mezcla de elementos que proceden de
todas las escuelas, \line\tab \up0 \expndtw0\charscalex100 siendo difcil disting
uir lo propio de cada uno. Esto es caracterstico del neoplatonismo \line\tab \up0
\expndtw-3\charscalex100 (establece una jerarqua que se organizaba de la materia
al espritu). \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1532\
sb6\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex100 El cristianismo asimila el
neoplatonismo y le da una forma nueva, pero conservando la \up0 \expndtw-3\char
scalex100 misma estructura neoplatnica. \par\pard\qj \li1701\sb0\sl-230\slmult0 \
par\pard\qj\li1701\ri1531\sb2\sl-230\slmult0\fi708 \up0 \expndtw-1\charscalex100
La representacin entre el mundo divino y el terrenal, se representa en 3 niveles
, en los \up0 \expndtw0\charscalex102 cuales Dios est presente, y en cada uno de
ellos hay personajes que comparten con l ese \up0 \expndtw-3\charscalex100 orden
de divinidad. \par\pard\qj \li2061\ri1536\sb222\sl-240\slmult0 \up0 \expndtw0\ch
arscalex107 1 escaln.- Dios - jerarqua en los ngeles ms prximos a l: serafines (amor m
\line \up0 \expndtw0\charscalex108 espiritual) y querubines; y ms prximos a los ho
mbres: ngeles \up0 \expndtw0\charscalex106 (habitan entre los \par\pard\ql \li206
1\sb1\sl-215\slmult0 \up0 \expndtw-3\charscalex100 hombres) y arcngeles (mensajer
os) \par\pard\qj \li2061\ri1527\sb225\sl-240\slmult0 \up0 \expndtw0\charscalex10
8 2 escaln.- Jesucristo (Dios y hombre). Casi a su nivel la Virgen Mara y San Juan
\up0 \expndtw-3\charscalex100 Bautista, acompaados de los apstoles. \par\pard\qj \
li2061\sb0\sl-220\slmult0 \par\pard\qj\li2061\ri1535\sb17\sl-220\slmult0 \up0 \e
xpndtw0\charscalex102 3 escaln.- Espritu Santo (Dios), que una vez que Cristo est en
el cielo, es Dios entre \up0 \expndtw-3\charscalex100 nosotros. \par\pard\qj \l
i1701\ri1517\sb224\sl-240\slmult0\fi708 \up0 \expndtw-2\charscalex100 En el 2 y 3
escaln hay una suelo de nubes (termina el mundo celestial) pero sigue en \line \u
p0 \expndtw-2\charscalex100 relacin con el terrenal. Esto sigue el debate del San
tsimo Sacramento. Dios est presente en \par\pard\ql \li9965\sb0\sl-276\slmult0 \pa
r\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb19\sl-276\slmult0 \up0
\expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 31 \par\pard\sect\sectd\fs
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02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
\ul0\nosupersub\cf5\f6\fs20 el mundo terrenal en el cliz de la misa. Acompaados a
Dios en la tierra, los santos y santas, \up0 \expndtw-3\charscalex100 filsofos, p
apas\u8230? que representan a la Iglesia y a los fieles. \par\pard\ql \li1701\sb
0\sl-253\slmult0 \par\pard\ql\li1701\sb220\sl-253\slmult0 \up0 \expndtw0\charsca
lex107 \ul0\nosupersub\cf14\f15\fs22\ul Primeros concilios del cristianismo \par
\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1536\sb24\sl-226\slmul
t0\fi708 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf5\f6\fs20 El cristianis
mo, en principio, era una enseanza misteriosa recogida pro los \up0 \exp
ndtw0\charscalex102 evangelios. Esencialmente, los cuatro evangelios cannicos (Ma
teo, Marcos, Lucas y Juan), \up0 \expndtw0\charscalex102 reflejan la enseanza. De
sde l principio, hubo polmica porque aparecieron ms evangelios, \up0 \expndtw-1\ch
arscalex100 los apcrifos, falsamente atribuidos a la enseanza cristiana. \par\pard
\qj \li1701\ri1527\sb14\sl-226\slmult0 \up0 \expndtw0\charscalex106 Los tres pri

meros evangelios son muy similares. El que ofrece ms novedades y es ms \up0 \expnd
tw0\charscalex107 debatida su autora y carcter cannico fue el de San Juan, el cual
tiene elementos ms \up0 \expndtw0\charscalex100 aprovechados por la filosofa, como
llamar a Jesucristo \u8220?verbo divino\u8221?, llamndole logo, que lo \up0 \exp
ndtw-3\charscalex100 relaciona con elementos filosficos. \par\pard\qj \li1701\ri1
520\sb223\sl-240\slmult0\fi708 \up0 \expndtw0\charscalex100 Otras fuentes de est
udio son las Cartas de San Pablo, cronolgicamente anteriores a \up0 \expndtw-2\ch
arscalex100 los Evangelios. Aparecen electos dogmticos significativos en la Histo
ria del cristianismo: \par\pard\ql \li2061\sb9\sl-230\slmult0 \up0 \expndtw0\cha
rscalex103 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Monotesmo
\par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosu
persub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Trinidad (nico Dios bajo tres
figuras: Dios padre, Dios hijo, y Dios Espritu Santo) \par\pard\qj \li2061\ri1524
\sb2\sl-240\slmult0\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\f
s20 - \ul0\nosupersub\cf5\f6\fs20 Universalidad del cristianismo (es una mensa
je divino dirigido a todos los hombres de \line\tab \up0 \expndtw-3\charscalex10
0 todas las naciones: \u8220?dirigidos a judos y gentiles\u8221?) \par\pard\ql \l
i2061\sb9\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs
20 - \ul0\nosupersub\cf5\f6\fs20 Organizacin de la Iglesia como Institucin donde
se encuentra la salvacin. \par\pard\qj \li1701\ri1532\sb229\sl-232\slmult0\fi708
\up0 \expndtw0\charscalex100 Posteriormente se constituy el mensaje cristiano y
la doctrina cristiana. En principio, \line \up0 \expndtw0\charscalex100 hubo una
gran multiplicidad de sectas que entendan el mensaje cristiano de modo diferente
. \line \up0 \expndtw0\charscalex105 Destacaban los gnsticos con la gnosis (conoc
imiento). Estas sectas llegaron a constituir \line \up0 \expndtw0\charscalex104
sectas ocultas u ocultismo, que pretende poseer una verdad oculta a los dems y qu
e solo \line \up0 \expndtw0\charscalex100 ellos poseen porque se la ha transmiti
do el propio Dios. Cada secta elabor su propio Corpus \line \up0 \expndtw-3\chars
calex100 de doctrina. Destacan: \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \e
xpndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20
Valentinianos (seguan a Valentn) \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \
expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20
Marcronitas (a MArcin) \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0
\charscalex101 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Maniq
ueos (a Manes) \par\pard\qj \li1701\ri1528\sb230\sl-230\slmult0\fi708 \up0 \expn
dtw-1\charscalex100 Los gnsticos crean que existan dos principios (como Dioses), el
dios bueno y el dios \up0 \expndtw0\charscalex105 malo, que luchaban entre s. Y
la multitud de seres espirituales (ngeles y demonios) que \up0 \expndtw-3\charsca
lex100 tambin luchaban, son muy complejas. \par\pard\ql \li2409\sb10\sl-230\slmul
t0 \up0 \expndtw-2\charscalex100 Unas escuelas lucharon con otras hasta que surg
i el corpus cristiano actual. \par\pard\qj \li1701\ri1532\sb230\sl-230\slmult0\fi
708 \up0 \expndtw-2\charscalex100 La ltima fase est constituida por los CONCILIOS
ECUMNICOS del mundo habitado. \up0 \expndtw0\charscalex102 Los ms importantes fuer
on: Nicea, Constantinopla, feso y Calcedonia (todas ciudades en \up0 \expndtw-3\c
harscalex100 el mundo bizantino) \par\pard\qj \li1701\ri1529\sb0\sl-240\slmult0\
fi708 \up0 \expndtw0\charscalex102 En ellos se perfil algunos de los contenidos ms
importantes de la religin cristiana \up0 \expndtw-3\charscalex100 que han perdur
ado hasta nuestros das. \par\pard\qj \li1701\ri1528\sb214\sl-226\slmult0\fi708 \u
p0 \expndtw0\charscalex100 Constantino I hizo el primer tratado de tolerancia a
la Iglesia Cristiana, el de Nicea. Un \up0 \expndtw0\charscalex102 siglo despus,
Teodosio proclam el catolicismo como nica religin imperial. Los Concilios \up0 \exp
ndtw0\charscalex100 tendrn ms carcter poltico que religioso, ya que as los emperadore
s aseguraban su poder \up0 \expndtw-3\charscalex100 poltico y la paz en el imperi
o. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1522\sb1\sl-230
\slmult0\fi708 \up0 \expndtw-1\charscalex100 En los dos primeros concilios se pl
antea la cuestin de si Jesucristo fue solo humano o \up0 \expndtw0\charscalex104
humano-divino. Dentro del mbito catlico esta cuestin no se discuti. El problema fue
la \up0 \expndtw0\charscalex100 redencin. Si es divino no puede sufrir las penas
de la pasin y esta pasin, por tanto, no fue \up0 \expndtw0\charscalex100 real, sin
o fantasa; esto era pensado por sectas como los \ul0\nosupersub\cf12\f13\fs20\ul

docetistas\ul0\nosupersub\cf5\f6\fs20 . Los \ul0\nosupersub\cf12\f13\fs20\ul doc
etistas\ul0\nosupersub\cf5\f6\fs20 pensaban \up0 \expndtw0\charscalex114 que en
realidad, como Jesucrito es Dios, quien muri en la cruz no fue l, sino una \up0 \
expndtw0\charscalex102 representacin de imagen virtual de una figura humana. Otro
s opinan que quien muri en la \up0 \expndtw-3\charscalex100 cruz (Dios no puedo),
fue el celota (quin ayuda a llevar la cruz). \par\pard\qj \li1701\ri1528\sb14\sl
-226\slmult0 \up0 \expndtw0\charscalex103 Aqu tambin surge el monofismo (solo una
naturaleza), que es que haba sido un hombre. \up0 \expndtw0\charscalex100 Explica
r como es esa naturaleza es entender la doble naturaleza (divina y humana), es d
ecir, \up0 \expndtw0\charscalex100 explicar la naturaleza divina de Cristo y la
naturaleza divina de Dios padre. Esto se debate en \up0 \expndtw-3\charscalex100
los primeros concilios, y tiene dos formas: \par\pard\ql \li9965\sb213\sl-276\s
ct\sectd\fs24\paperw11900\paperh16840{\shp
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0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
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0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
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5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
{\shp
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010101010101010101ffdb0043010101010101010101010101010101010101010101010101010101
0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
001108000a004703012200021101031101ffc4001f00000105010101010101000000000000000001
02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
{\shp
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01010101010101010101010101010101010101010101010101010101010101010101010101010101
010101010101010101ffdb0043010101010101010101010101010101010101010101010101010101
0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
001108000a004e03012200021101031101ffc4001f00000105010101010101000000000000000001
02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
{\shp
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010101010101010101ffdb0043010101010101010101010101010101010101010101010101010101
0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
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02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
lt0 \par\pard\ql\li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb29\sl-230\slmul
t0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf
5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Homoousios\ul0\nosupersub\cf5\f6\fs
20 (la misma naturaleza) \par\pard\qj \li2409\ri1531\sb0\sl-230\slmult0 \up0 \e
xpndtw-1\charscalex100 Posicin neoplatnica que tiende a afirmar la unidad absoluta
de la naturaleza. Padre e \up0 \expndtw0\charscalex106 hijo son la misma natura
leza. Se rechaza el carcter humano de Cristo por lo que \up0 \expndtw-3\charscale
x100 deriva en el monofisismo. \par\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard
\ql\li2061\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7
\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\ul Homoio
usios\ul0\nosupersub\cf5\f6\fs20 (de la misma naturaleza) \par\pard\qj \li2409\
ri1528\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex103 Dentro de la lnea neoplatni

ca. Se indica una derivacin. El hijo es un derivado del \up0 \expndtw-3\charscale
x100 Padre. El Hijo es una hipstasis del Padre. \par\pard\qj \li1701\ri1526\sb219
\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex100 (Hay un enfrentamiento
entre los catlicos bizantinos, orientales, y latinos, \up0 \expndtw-3
\charscalex100 occidentales. Finalmente se separa la Iglesia) \par\pard\qj \li17
01\ri1524\sb20\sl-220\slmult0\fi708 \up0 \expndtw-1\charscalex100 Una segunda cu
estin que se va a seguir discutiendo es la del Filioque, es decir, la que \up0 \e
xpndtw-2\charscalex100 se refiere a las tres personas de la trinidad (Espritu San
to) \par\pard\qj \li1701\ri1529\sb12\sl-230\slmult0 \up0 \expndtw0\charscalex100
Si la tercera hipstasis divina aparece igual del Padre, si es a patre, entonces
la hipstasis del \up0 \expndtw0\charscalex100 Espritu Santo tiene el mismo nivel q
ue la del hijo o si, por el contrario, es a patre filioque, que \up0 \expndtw-3\
charscalex100 procede del Padre y del Hijo. \par\pard\qj \li1701\sb0\sl-226\slmu
lt0 \par\pard\qj\li1701\ri1534\sb8\sl-226\slmult0\fi708 \up0 \expndtw-1\charscal
ex100 Hay conceptos que provienen de la filosofa, como que Dios es el Uno. La noc
in de la \line \up0 \expndtw0\charscalex102 ousia, es decir, la sustancia, lo que
est debajo. La nocin de persona, prosopn (mscara, \line \up0 \expndtw0\charscalex10
4 actor de teatro) es la representacin de cmo la sustancia aparece en el exterior,
como se \line \up0 \expndtw-3\charscalex100 muestra. \par\pard\ql \li1701\sb0\s
l-241\slmult0 \par\pard\ql\li1701\sb241\sl-241\slmult0 \up0 \expndtw0\charscalex
102 \ul0\nosupersub\cf14\f15\fs22\ul Patrstica \ul0\nosupersub\cf5\f6\fs20 (s. IV) \par\pard\qj \li1701\ri1518\sb17\sl-220\slmult0\fi708 \up0 \expndtw0\charscal
ex100 Es el periodo de des Padres de la Iglesia, filsofos cristianos que dieron l
os primeros \up0 \expndtw-2\charscalex100 testimonios del cristianismo y los pri
meros martirizados por su f por los romanos. \par\pard\qj \li1701\ri1531\sb224\sl
-240\slmult0\fi708 \up0 \expndtw0\charscalex100 Estos primeros padres se dividen
en una serie de escuelas que se nombran segn su \up0 \expndtw-3\charscalex100 lo
calizacin geogrfica. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\r
i1518\sb17\sl-220\slmult0\fi708 \up0 \expndtw0\charscalex109 La mayor parte de e
stas iglesias son orientales, es decir, pertenecen al Imperio \up0 \expndtw-2\ch
arscalex100 Romano Oriental; lo que ser el Imperio Bizantino cuando caiga el Impe
rio Romano. \par\pard\qj \li1701\ri1526\sb230\sl-233\slmult0\fi708 \up0 \expndtw
0\charscalex100 Hay filsofos de sectas para explicar lo oscuro, gnosticismo, como
Marcin, Valentn, \up0 \expndtw0\charscalex106 Maves\u8230? Decan tener el conocimi
ento de la verdad revelado por Dios, y elaboraban una \up0 \expndtw0\charscalex1
02 representacin cosmogrfica del Universo, el cual estaba lleno de espritus entre e
l Dios y el \up0 \expndtw-3\charscalex100 hombre, de carcter malfico y benfico. \pa
r\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1522\sb7\sl-226\slmul
t0\fi708 \up0 \expndtw0\charscalex102 Muchos de lo que controlaban los poderes d
e la Iglesia estaban influenciados de los \up0 \expndtw0\charscalex100 gnsticos o
incluso pertenecieron durante un tiempo a alguna secta, como el es caso de San
\up0 \expndtw0\charscalex104 Agustn, que perteneci a la secta de los maniqueos, lo
s cuales afirmaban la existencia de \up0 \expndtw-3\charscalex100 dos dioses, un
o bueno y otro mala que luchaban entre s. \par\pard\ql \li1701\sb0\sl-230\slmult0
\par\pard\ql\li1701\sb1\sl-230\slmult0 \up0 \expndtw0\charscalex105 Escuelas: \
par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupe
rsub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 \ul0\nosupersub\cf12\f13\fs20\u
l Apologistas\ul0\nosupersub\cf5\f6\fs20 : como Justiniano, Taciano, Alencigoras
o Tefilo. \par\pard\ql \li2409\ri1522\sb10\sl-230\slmult0 \up0 \expndtw0\charsca
lex103 Se llaman as porque hacan la apologa. Sus escritos son apologas o defensas de
l \up0 \expndtw-3\charscalex100 cristianismo frente a los intelectuales romanos,
que lo rechazaban. \line \up0 \expndtw0\charscalex100 La primera acusacin a los
cristianos, es que eran monotestas, y se les acusaba que \up0 \expndtw0\charscale
x100 de decan que los dems dioses eran falsos y eso conduca a la intolerancia, pues
los \up0 \expndtw-3\charscalex100 romanos aceptaban a todos los dioses (absorban
los de otros) \par\pard\qj \li2409\ri1531\sb0\sl-233\slmult0 \up0 \expndtw0\cha
rscalex108 La segunda acusacin es de ser un peligro para el Estado porque incitab
an a la \line \up0 \expndtw0\charscalex100 rebelin frente a las leyes, sobretodo
a la ley de rendir culto al Emperador. A partir de \line \up0 \expndtw0\charscal
ex102 Augusto se considera al Emperador como una divinidad ms y se exige rendir c

ulto, \line \up0 \expndtw-3\charscalex100 con ceremonias. \par\pard\qj \li2409\r
i1518\sb0\sl-230\slmult0 \up0 \expndtw-1\charscalex100 Frente a estas acusacione
s, lo que defienden los apologistas es que ni son intolerantes \up0 \expndtw0\ch
arscalex100 ni son peligrosos, sino que el cristianismo es una gran ayuda para e
l Estado. Justino: \up0 \expndtw0\charscalex103 \u8220?En el cristianismo el con
trol de las personas lo ejercen ellas mismas a travs de su \up0 \expndtw-2\charsc
alex100 conciencia, no se necesita una persecucin. Cada persona intenta hacer el
bien y evitar \up0 \expndtw-3\charscalex100 el mal, el mensaje de Cristo de paz
y amor\u8221?. \par\pard\ql \li9965\sb270\sl-276\slmult0 \up0 \expndtw-3\charsca
lex100 \ul0\nosupersub\cf1\f2\fs24 33 \par\pard\sect\sectd\fs24\paperw11900\pape
rh16840{\shp
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0028a28a0028a28a00ffd9}}}}}
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2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
}}}
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02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
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0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
0011080009004803012200021101031101ffc4001f00000105010101010101000000000000000001
02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
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0028a28a00ffd9}}}}}
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5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
\pard\sb0\sl-240{\bkmkstart Pg34}{\bkmkend Pg34}\par\pard\li2061\sb0\sl-230\slmu
lt0\par\pard\li2061\sb0\sl-230\slmult0\par\pard\li2061\sb0\sl-230\slmult0\par\pa
rd\li2061\sb0\sl-230\slmult0\par\pard\li2061\sb0\sl-230\slmult0\par\pard\li2061\
sb0\sl-230\slmult0\par\pard\li2061\sb0\sl-230\slmult0\par\pard\li2061\sb0\sl-230
\slmult0\par\pard\li2061\sb34\sl-230\slmult0\fi0\tx2421 \up0 \expndtw0\charscale
x100 \ul0\nosupersub\cf7\f8\fs20 -\tab \up0 \expndtw0\charscalex100 \ul0\nosuper
sub\cf12\f13\fs20\ul Alejandrinos\ul0\nosupersub\cf5\f6\fs20 : como Clemente, Or
igenes\u8230?\par\pard\qj \li2409\ri1531\sb0\sl-240\slmult0 \up0 \expndtw0\chars
calex106 El ms importante es Origenes, el mejor telogo de todos los Padres de la I
glesia \up0 \expndtw-3\charscalex100 anteriores a S. Agustn. \par\pard\qj \li2409
\ri1533\sb0\sl-233\slmult0 \up0 \expndtw-2\charscalex100 Elabora una teora cientfi
ca a partir de la teologa filosfica, pero tuvo problemas con la \line \up0 \expndt
w-1\charscalex100 Iglesia (por ello no se le considera santo). Un exceso de fe,
sigui la frase de Cristo \u8220?Si \line \up0 \expndtw0\charscalex104 una parte d
e ti te hace echar, arrncatela\u8221?. Y la Iglesia prohbe hacerse dao a uno \line
\up0 \expndtw-2\charscalex100 mismo. \par\pard\li2061\sb210\sl-230\slmult0\fi0\t
x2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 -\tab \up0 \expnd
tw0\charscalex100 \ul0\nosupersub\cf12\f13\fs20\ul Capadocios\ul0\nosupersub\cf5
\f6\fs20 : Eusebio de Casorea, Gregorio Niseno, Basilio, Gregorio \u8230?\par\pa
rd\li2061\sb1\sl-230\slmult0\fi348 \up0 \expndtw0\charscalex100 Similares al res
to de los filsofos pero como caracterstica destaca la lucha contra las\par\pard\li
2061\sb0\sl-230\slmult0\fi348 \up0 \expndtw0\charscalex100 ciencias gnsticas.\par
\pard\qj \li2409\ri1534\sb1\sl-220\slmult0 \up0 \expndtw0\charscalex100 Rechazan
los principios de un Dios bueno y otro malo. Hacen de la Iglesia Catlica la \up0
\expndtw-3\charscalex100 institucin humana por excelencia. \par\pard\ql \li2061\
sb0\sl-230\slmult0 \par\pard\ql\li2061\sb22\sl-230\slmult0\tx2421 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 -\tab \up0 \expndtw0\charscalex103 \
ul0\nosupersub\cf12\f13\fs20\ul Otros\ul0\nosupersub\cf5\f6\fs20 : Dionisio, Gre
gorio Niseno \par\pard\qj \li2409\ri1532\sb12\sl-228\slmult0\fi0 \up0 \expndtw0\
charscalex105 Dionisio de Areopago, que se acerc a San Pablo y se convirti al cris
tianismo (1 \line \up0 \expndtw-1\charscalex100 filsofo en hacerlo). Bajo su nombr
e circularon durante toda la Edad Media, en Oriente \line \up0 \expndtw0\charsca
lex105 y luego en Occidente, una serie de obras que se conocen como
el Corpus \line \up0 \expndtw0\charscalex104 Dyonisianum. Estas obras no eran e
n realidad suyas. Corpus Dyonisianum es muy \line \up0 \expndtw0\charscalex100 a
mplio y es la mejor versin que se encuentra del neoplatonismo cristiano durante l
os \line \up0 \expndtw-3\charscalex100 primeros siglos \par\pard\ql \li2409\sb11
\sl-230\slmult0 \up0 \expndtw0\charscalex100 (pseudo-dionisio, porque es un fals
o Dionisio). \par\pard\li2061\sb0\sl-230\slmult0\par\pard\li2061\sb14\sl-230\slm
ult0\fi0\tx2421 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf7\f8\fs20 -\tab \
up0 \expndtw0\charscalex104 \ul0\nosupersub\cf12\f13\fs20\ul Latinos\ul0\nosuper
sub\cf5\f6\fs20 : Tertuliano, Arnobio, Lactancio, San Hilario, San Ambrosio, San
Agustn\par\pard\li2061\sb0\sl-230\slmult0\fi360 \up0 \expndtw0\charscalex103 (lti
mo y ms importante Padre de la Iglesia)\par\pard\qj \li2409\ri1522\sb0\sl-233\slm
ult0 \up0 \expndtw0\charscalex102 La Iglesia occidental, dependiente de Roma (er
a una ms aunque estuviera el Papa) \line \up0 \expndtw-2\charscalex100 que competa
con otros centros religiosos como Alejandra, Constantinopla o Antioquia. \line \
up0 \expndtw0\charscalex100 San Ambrosio adopta la filosofa neoplatnica pero le da
un papel ms importante a la \line \up0 \expndtw-3\charscalex100 voluntad. \par\p
ard\qj \li2409\ri1530\sb0\sl-230\slmult0 \up0 \expndtw-1\charscalex100 El proble
ma neoplatnico, desde el punto de vista cristiano, es el necesitarismo, parece \u
p0 \expndtw0\charscalex100 que la creacin surge de Dios, que sera el uno, por nece
sidad. La creacin no es un \up0 \expndtw-3\charscalex100 acto voluntario divino.
\up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14\f15\fs22\ul San Agustn \par\pa

rd\qj \li1701\ri1520\sb0\sl-230\slmult0\fi708 \up0 \expndtw-2\charscalex100 \ul0
\nosupersub\cf5\f6\fs20 Es el ltimo gran padre de la Iglesia. Es originario del N
. frica, naci en Tagaste, cerca \up0 \expndtw-2\charscalex100 de la antigua Cartag
o. A los 16 aos lleg a Cartago (centro de su religin y en ese momento la \up0 \expn
dtw-2\charscalex100 3 ciudad romana, detrs de Roma y Constantinopla). \par\pard\qj
\li1701\ri1517\sb215\sl-232\slmult0\fi708 \up0 \expndtw0\charscalex109 Su narra
cin esta ntimamente ligada a su filosofa. La obra autobiogrfica, Las \up0 \expndtw0\
charscalex100 Confesiones, es una obra importantsima para la filosofa, pues a travs
de ella se expone la \up0 \expndtw0\charscalex100 doctrina filosfica cristiana,
pero tambin expone el mundo cristiano, el proceso de conversin \up0 \expndtw-2\cha
rscalex100 al cristianismo y San Agustn tambin expone el espritu cristiano, lo que
significa ser cristiano. \up0 \expndtw-1\charscalex100 Este espiritualismo va a
ser muy convincente. En ella destaca la importancia de espritu o alma \up0 \expnd
tw-2\charscalex100 como hecho caracterstico cristiano. \par\pard\qj \li1701\ri151
8\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 Recuerda, cuando escribe Las
Confesiones, el momento en el que se entrega al placer al llegar \up0 \expndtw-2
\charscalex100 a la gran metrpolis, donde conoci a su mujer, la madre de su hijo.
\par\pard\qj \li1701\ri1524\sb214\sl-226\slmult0\fi707 \up0 \expndtw-1\charscale
x100 Su vida aparece como una lucha entre el bien y el mal, lo espiritual y lo c
orporal. Tiene \up0 \expndtw0\charscalex103 una influencia de la secta de los ma
niqueos, que le hacen reflexionar sobre el problema del \up0 \expndtw0\charscale
x105 mal, tema central de la filosofa de San Agustn y de la filosofa medieval. Para
resolver el \up0 \expndtw-3\charscalex100 problema del mal, elabora su propia d
octrina de la libertad. \par\pard\qj \li1701\ri1533\sb229\sl-233\slmult0\fi708 \
up0 \expndtw0\charscalex102 En 383, San Agustn va Italia y llega a Roma y despus
a Miln. Su llegada a Miln \line \up0 \expndtw-1\charscalex100 ser decisiva para su
vida `pues es donde se inicia su actividad como filsofo (aunque ya tena \line \up0
\expndtw0\charscalex100 antes inters por la filosofa, por Cicern y su obra Hortens
io, al que se refiere en numerosas \line \up0 \expndtw-3\charscalex100 ocasiones
) \par\pard\ql \li9965\sb272\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n
osupersub\cf1\f2\fs24 34 \par\pard\sect\sectd\fs24\paperw11900\paperh16840\pard\
sb0\sl-240{\bkmkstart Pg35}{\bkmkend Pg35}\par\pard\qj \li1701\sb0\sl-230\slmult
0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0
\par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \p
ar\pard\qj\li1701\ri1528\sb19\sl-230\slmult0 \up0 \expndtw0\charscalex103 \ul0\n
osupersub\cf5\f6\fs20 A diferencia de Cicern, no se basa en un filosofa metafsica,
sino en la oratoria o retrica. \up0 \expndtw0\charscalex100 San Agustn busc primero
, en las escuelas, profesores de oratoria y ms mayor form parte \up0 \expndtw-3\ch
arscalex100 de este arte, seguido por sus discpulos. \par\pard\qj \li1701\ri1528\
sb0\sl-240\slmult0 \up0 \expndtw0\charscalex100 Ambrosio le introduce en nuevos
textos filosficos que le sacan del mundo romano y le meten \up0 \expndtw-3\charsc
alex100 en el cristiano, textos de Plotino y San Pablo. \par\pard\qj \li1701\ri1
515\sb0\sl-232\slmult0 \up0 \expndtw-1\charscalex100 A partir de ah, Plotino ser s
u influencia ms importante y el neoplatonismo le da la estructura \line \up0 \exp
ndtw0\charscalex104 filosfica a travs de la cual elabora una nueva filosofa cristia
na completa que tiene forma \line \up0 \expndtw-1\charscalex100 global, cosmogra
fa completa del pensamiento cristiano. Da respuesta a todos los problemas y \line
\up0 \expndtw0\charscalex102 no es un reconstruccin gnstica o mtica (espritus), sin
o sobre la realidad, una visin (bajo \line \up0 \expndtw-1\charscalex100 influenc
ia de Plotino) capaz de competir con las paganas. Por primera vez, el cristianis
mo logra \line \up0 \expndtw-1\charscalex100 una estructura muy fuerte que resis
te durante siglos e influye a muchos cristianos posteriores. \par\pard\ql \li240
9\sb199\sl-230\slmult0 \up0 \expndtw-3\charscalex100 Los aspectos relevantes son
: \par\pard\qj \li2061\ri1529\sb19\sl-220\slmult0\tx2421 \up0 \expndtw0\charscal
ex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 EL Universo es
t ordenador en grados de perfeccin. Y en ese orden el ms perfecto \line\tab \up0 \e
xpndtw-3\charscalex100 est arriba y el ms imperfecto abajo. \par\pard\ql \li2061\r
i1530\sb12\sl-230\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421\tx2421 \up0 \expndt
w0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 En
el punto ms alto de la jerarqua se encuentra Dios, unidad de perfeccin absoluta. \l

ine\tab \up0 \expndtw0\charscalex102 Dios ocupa el papel del Uno de Plotino. La
materia est en el grado inferior, no tiene \line\tab \up0 \expndtw-1\charscalex10
0 realidad positiva (Plotino le daba realidad a la materias, pero los cristianos
creen que la \line\tab \up0 \expndtw0\charscalex105 materia ha sido creada por
Dios, por eso no es una realidad como Dios) es la casi \line\tab \up0 \expndtw0\
charscalex100 nada; antes de la creacin la materia es nada, sol hay Dios y la nad
a, y despus de la \line\tab \up0 \expndtw-1\charscalex100 creacin, al materia ya n
o es nada, pero procede de la creacin por lo que no tiene una \line\tab \up0 \exp
ndtw-2\charscalex100 realidad en s misma. \par\pard\ql \li2061\ri1530\sb32\sl-228
\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charscalex105 \ul0\no
supersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Los seres intermedios tambin
estn ordenados. Primero los seres ms perfectos, \line\tab \up0 \expndtw-1\charsca
lex100 sera la Trinidad: Dios Padre, Hijo y Espritu Santo. Dios Padre estara en el
punto ms \line\tab \up0 \expndtw0\charscalex107 alto, despus hijo y despus Espritu S
anto. Y debajo de estos seres espirituales \line\tab \up0 \expndtw0\charscalex10
6 estaran otros seres espirituales inferiores, que son los ngeles. Los ngeles son \
line\tab \up0 \expndtw0\charscalex111 inferiores a la Trinidad, porque no son di
oses, pero son espritus, as que son \line\tab \up0 \expndtw-3\charscalex100 superi
ores a los hombres. \par\pard\qj \li2409\ri1517\sb14\sl-226\slmult0 \up0 \expndt
w-2\charscalex100 El hombre es inferior a los ngeles porque es un ser compuesto,
es espiritual pero tiene \up0 \expndtw-1\charscalex100 cuerpo, y San Agustn consi
dera el cuerpo como una imperfeccin. Debajo del hombre \up0 \expndtw-2\charscalex
100 vienen los animales y los seres vivos, que no tienen alma inmortal (como los
humanos). \up0 \expndtw-2\charscalex100 Su alma no se hace digna de premio o ca
stigo, segn su comportamiento. \par\pard\qj \li1701\ri1525\sb223\sl-240\slmult0\f
i707 \up0 \expndtw0\charscalex105 La paz es la armona y el orden. Aqu se ve la inf
luencia neoplatnica, el orden es \up0 \expndtw-3\charscalex100 bueno y el desorde
n es malo. (la materia es desorden). \par\pard\qj \li1701\ri1536\sb0\sl-240\slmu
lt0\fi708 \up0 \expndtw-1\charscalex100 El orden, entre las partes, se aprecia e
n al salud del cuerpo. La enfermedad es igual al \up0 \expndtw-2\charscalex100 d
esorden \par\pard\qj \li1701\ri1528\sb0\sl-240\slmult0\fi708 \up0 \expndtw0\char
scalex100 El lado irracional, el alma de los deseos, prximo al animal, el orden d
el lado irracional \up0 \expndtw-3\charscalex100 es el dominio o calma de los de
seos. \par\pard\ql \li2409\sb0\sl-180\slmult0 \up0 \expndtw-3\charscalex100 El o
rden del hombre es un equilibrio entre pensamiento y voluntad. \par\pard\qj \li1
701\ri1535\sb9\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 Pensamos cosas
buenas y la voluntad no hace hacer esa cosa buena. (ejmplo: suena \line \up0 \ex
pndtw0\charscalex102 el despertado y pensamos que nos tenemos que levant
ar, la voluntad hace que nos \line \up0 \expndtw-2\charscalex100 levantemos
) \par\pard\qj \li1701\ri1535\sb0\sl-230\slmult0\fi708 \up0 \expndtw-1\charscale
x100 La paz entre el hombre y Dios es la obediencia. El hombre es un ser tan inf
erior que no \line \up0 \expndtw-1\charscalex100 puede conocer que puede hacer r
especto a Dios, entonces con la obediencia entramos en paz \line \up0 \expndtw-2
\charscalex100 con l. \par\pard\qj \li1701\ri1536\sb0\sl-230\slmult0 \up0 \expndt
w0\charscalex100 El hombre no sabe qu hacer, pero Dios se lo dice a travs de los m
andamientos y las leyes y \line \up0 \expndtw0\charscalex100 el hombre debe obed
ecer y as entrar en paz con l. As, el hombre consigue paz, es decir, el \line \up0
\expndtw-2\charscalex100 bien. \par\pard\ql \li1701\ri1517\sb230\sl-230\slmult0\
fi708 \up0 \expndtw-1\charscalex100 El concepto de ley es nuevo. No es el plante
amiento pagano donde las cosas suceden \up0 \expndtw0\charscalex103 de manera ne
cesaria, por necesidad, sino que en el cristianismo hay libertad y voluntad. El
\up0 \expndtw-2\charscalex100 hombre no sigue necesariamente a Dios, sino que ti
ene la libertad de obedecerle o no. \line \up0 \expndtw-1\charscalex100 Lo que D
ios ha ordenado no lo ha inscrito en la naturaleza humana como un instinto, si n
o que \up0 \expndtw-1\charscalex100 lo ha ordenado en forma de ley. Dice lo que
hay que hacer y lo que hay que omitir. Como no es \up0 \expndtw-1\charscalex100
un instinto, hacer o no hacer depende de nuestra voluntad, pero solo logra la pa
z el obediente; \up0 \expndtw-3\charscalex100 y obedecer depende de nuestra volu
ntad. \par\pard\qj \li1701\ri1528\sb0\sl-240\slmult0\fi708 \up0 \expndtw0\charsc
alex100 A partir de San Agustn la cuestin de la libertad va a ser una de las ms imp
ortantes \up0 \expndtw-3\charscalex100 dentro del pensamiento cristiano. \par\pa
rd\ql \li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb237\sl-276\slmult0 \up0 \
expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 35 \par\pard\sect\sectd\fs24
\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg36}{\bkmkend Pg36}\par\par
d\ql \li2409\sb0\sl-230\slmult0 \par\pard\ql\li2409\sb0\sl-230\slmult0 \par\pard
l\li2409\sb0\sl-230\slmult0 \par\pard\ql\li2409\sb19\sl-230\slmult0 \up0 \expndt
w0\charscalex100 \ul0\nosupersub\cf5\f6\fs20 Existen diversos niveles de paz: \p
ar\pard\qj \li1701\ri1510\sb0\sl-232\slmult0 \up0 \expndtw0\charscalex100 1. La c
asa.- Para lo griegos, Platn, Aristteles, en la sociedad lo primero que aparece es
la \line \up0 \expndtw0\charscalex100 ciudad y esto significa que en principio
el individuo no tiene ningn valor. Solo se valorara por \line \up0 \expndtw0\char
scalex100 formar parte de la ciudad y la comunidad poltica. Para San Agustn, el in
dividuo es lo primero, \line \up0 \expndtw0\charscalex103 porque cada individuo
es creado por Dios y por ello la primera relacin del individuo es con \line \up0
\expndtw-2\charscalex100 Dios y es la relacin ms fuerte que hay. Aunque alguien es
te solo, Dios est con l a travs de \line \up0 \expndtw-2\charscalex100 su concienci
a. Y por ello quien le da dignidad personal a cada uno es Dios y no la comunidad
. \par\pard\ql \li1701\ri1518\sb222\sl-226\slmult0 \up0 \expndtw-1\charscalex100
2. La familia.- La paz de la casa, los individuos aparecen unidos en familiar (p
ara los griegos la \up0 \expndtw-2\charscalex100 familia era parte de la ciudad)
, para los cristianos la familia es le origen de la ciudad. \line \up0 \expndtw0
\charscalex100 Y en la familia la paz de la casa es la obediencia, la ordenada c
ondicin entre los que mandan \up0 \expndtw-3\charscalex100 y lo que obedecen. \pa
r\pard\qj \li1701\ri1517\sb11\sl-230\slmult0 \up0 \expndtw0\charscalex111 La paz
de la ciudad es la ordenada convivencia entre los que ordenan y los que son \u
p0 \expndtw0\charscalex100 ordenados. No hay tirana, tiene que haber convivencia
pero en toda convivencia siempre hay \up0 \expndtw-2\charscalex100 quien gobiern
a y quien es gobernado. El que gobierna recibe ese poder de Dios. \par\pard\qj \
li1701\sb0\sl-226\slmult0 \par\pard\qj\li1701\ri1530\sb8\sl-226\slmult0\fi708 \u
p0 \expndtw-1\charscalex100 Hay un mundo terrenal y otro celestial, y los dos so
n como dos imgenes en un mismo \up0 \expndtw0\charscalex105 espejo. En un lado el
terrenal y en otro el celestial. El mundo terrenal refleja la imagen del \up0 \
expndtw0\charscalex106 celestial, donde est Dios, los ngeles y tambin estn los biena
venturados, es decir, los \up0 \expndtw-3\charscalex100 hombres destinados a la
salvacin. \par\pard\qj \li1701\ri1527\sb19\sl-220\slmult0\fi708 \up0 \expndtw0\ch
arscalex103 El ser humano est destinado a formar parte del mundo celestial, es su
fin, una vez \up0 \expndtw-3\charscalex100 salvado y ser digno de estar all. \pa
r\pard\qj \li1701\ri1527\sb12\sl-230\slmult0 \up0 \expndtw0\charscalex103 El mun
do terrenal es solo un camino de paso a nuestra verdadera patria. In via in patr
ia. La \up0 \expndtw-1\charscalex100 patria del hombre es el cielo, este mundo e
s solo el camino, por eso s furamos animales solo \up0 \expndtw-3\charscalex100 qu
erramos salud y los mayores placeres posibles. \par\pard\qj \li1701\sb0\sl-233\sl
mult0 \par\pard\qj\li1701\ri1525\sb215\sl-233\slmult0\fi708 \up0 \expndtw0\chars
calex100 San Agustn abarca el cristianismo por influencia de su madre, Santa Mnica
. Crea su \up0 \expndtw0\charscalex102 propia escu4ela de filosofa a modo de las
escuelas filosficas clsicas mediante el dilogo. \up0 \expndtw0\charscalex105 Ahora
va creando una forma cristiana de pensamiento mucho ms ordenada. A lo que se \up0
\expndtw-3\charscalex100 dedicar plenamente convirtindose en Obispo de Hipona. \p
0 El cristianismo es el nacimiento, una nueva vida, con deseos de humildad y rep
udio al \line \up0 \expndtw-2\charscalex100 placer mundano y corporal. Prohibi el
canto el las misas para que no se produjera el placer del \line \up0 \expndtw-2
\charscalex100 canto. \par\pard\qj \li1701\sb0\sl-228\slmult0 \par\pard\qj\li170
1\ri1522\sb4\sl-228\slmult0\fi707 \up0 \expndtw0\charscalex107 En la doctrina de
l pecado\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 \u8220?sobre la
trinidad\u8221?\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 aborda el
tema del pecado \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 se \up0
\expndtw-1\charscalex100 separa (dualidad) alma y cuerpo, llamado \u8220?dualis
mo real\u8221? \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 distingue

una vida del cuerpo y del \up0 \expndtw0\charscalex105 alma, que es una vida cr
istiana. El pecado transforma una vida divina een una culpa, que \up0 \expndtw0\
charscalex107 representa la prdida del paraso. (El hombre viva en la perfeccin de Di
os, pero pos el \up0 \expndtw0\charscalex100 pecado cay en la vida terrenal) esto
con lleva el trabajo, el dolor y la muerte, que no existan \up0 \expndtw0\charsc
alex111 en la divinidad del paraso. Esta forma de entender el pecado se parece a
las formas \up0 \expndtw0\charscalex104 mitolgicas del pecado de las sectas gnstic
as, representando el pecado como una cada, \up0 \expndtw0\charscalex100 como la c
ada del alma. Solo atae al alma porque el cuerpo en s mismo atrae al pecado, es \up
0 \expndtw-1\charscalex100 pecaminoso por s mismo. Enctonces ese alma tiene que d
ominar esa atraccin del pecado del \up0 \expndtw-2\charscalex100 cuerpo. Si el al
ma obedece al cuerpo, surge el pecado. \par\pard\ql \li2409\sb0\sl-230\slmult0 \
par\pard\ql\li2409\sb1\sl-230\slmult0 \up0 \expndtw0\charscalex100 En qu consiste
el pecado? (teora del conocimiento) \par\pard\qj \li1701\ri1528\sb12\sl-228\slmul
t0\fi707 \up0 \expndtw-1\charscalex100 Se distingue entre el conocimiento imperi
al, con carcter estrictamente espiritual. Es un \up0 \expndtw-2\charscalex100 con
ocimiento intrnseco, interno del alma. Por lo tanto, ese conocimiento no puede pr
oceder del \up0 \expndtw-1\charscalex100 cuerpo, y en consecuencia, no puede pro
ceder de los sentidos. nicamente puede proceder de \up0 \expndtw0\charscalex100 D
ios. Quien produce el conocimiento es el alma racional humana. Existe relacin con
el tema \up0 \expndtw0\charscalex106 neoplatnico del \u8220?Uno\u8221?. Iluminis
mo\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 alma como prueba de la
vida y la luz. Entre la razn \up0 \expndtw-3\charscalex100 espiritual y los senti
dos corporales. \par\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri15
24\sb1\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex100 San Agustn identifica es
e pecado con la carencia, aunque el identifique como pecado \up0 \expndtw0\chars
calex103 la privacia fuera de la relacin comn\ul0\nosupersub\cf8\f9\fs20 \ul0\nosup
ersub\cf5\f6\fs20 memoria es la forma superior, la instantaneidad del \up0 \exp
ndtw-1\charscalex100 tiempo. La participacin en la eternidad es un privilegio de
Dios. El hombre es un ser temporal, \up0 \expndtw0\charscalex106 pero a travs de
la memoria puede hacerse eterno. Los sentidos nos ayudan a esto, que \up0 \expnd
tw-3\charscalex100 recogen la informacin al instante y queda guardado enseguida.
d\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg37}{\bkmkend Pg37}\p
ar\pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \pa
r\pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\
pard\qj\li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\sb0\sl-230\slmult0 \par\pa
rd\qj\li1701\ri1524\sb9\sl-230\slmult0\fi707 \up0 \expndtw0\charscalex110 \ul0\n
osupersub\cf5\f6\fs20 En qu consiste la novedad? (Teora del conocimiento), que tien
e muchsima \line \up0 \expndtw0\charscalex108 relacin con la cuestin del pecado. La
memoria es una instancia entre lo temporal y la \line \up0 \expndtw0\charscalex
104 eternidad, la lucha entre las realidades del alma y el cuerpo. Los sentidos
suministran una \line \up0 \expndtw0\charscalex100 informacin que es propia y par
ticular de cada uno. Lo que sentimos es particular y propio de \line \up0 \expnd
tw-1\charscalex100 cada uno y no se puede compartir con otro, pero el bien y la
verdad es universal, mientras que \line \up0 \expndtw0\charscalex104 el conocimi
ento de los sentidos es particular, porque la verdad es como la luz, porque est \
line \up0 \expndtw0\charscalex107 expandida por todo el Universo. La memoria es
capaz de reflejar la luz de Dios y puede \line \up0 \expndtw0\charscalex107 tra
nsformarla en conocimientos universales. Lo particular no es verdadero porque no
es \line \up0 \expndtw0\charscalex110 universal. Slo puede recibir la luz quien
no est en pecado, que es la causa del falso \line \up0 \expndtw0\charscalex104 co
nocimiento. Una manera que impide que la luz llegue al alma. El pecado y el \u82
30?\u8230?\u8230? van \line \up0 \expndtw-3\charscalex100 unidos. La gracia de D
ios y la verdad van unidas. \par\pard\ql \li2409\sb230\sl-230\slmult0 \up0 \expn
dtw-2\charscalex100 Esta teora que va formando San Agustn, va unida a una serie de
polmicas religiosas: \par\pard\ql \li2061\sb10\sl-230\slmult0 \up0 \expndtw-1\ch
arscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Conflict
os con las diversas divinidades del mundo romano. \par\pard\ql \li2061\ri1526\sb

10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7
\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Cristiano desde Teodosio pero en cohesin
con los cultos populares por paganos de la \line\tab \up0 \expndtw0\charscalex1
09 poca. El cristianismo convirti a estos e intent asimilarlos, cuyos smbolos se \li
ne\tab \up0 \expndtw-3\charscalex100 aprecian en las cavidades gticas y tambin en
los santos. \par\pard\ql \li2061\ri1518\sb34\sl-226\slmult0\tx2421\tx2421\tx2421
\up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5
\f6\fs20 Reminiscencia de los cielos paganos que no podan combatir contra estas
. San Agustn \line\tab \up0 \expndtw0\charscalex104 inicia una campaa contra la ex
hibicin de los cultos paganos. Fue un problema la \line\tab \up0 \expndtw-1\chars
calex100 intolerancia monotesta en toda la Edad Media: en el judasmo, Yav; en el cr
istianismo \line\tab \up0 \expndtw-1\charscalex100 (Dios) y en el Islam (Al). El
monotesmo en estas religiones presenta una doble cara: \par\pard\ql \li2781\ri153
2\sb19\sl-220\slmult0\tx3141 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf10\f
11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Muestra tolerancia con las otras religio
nes monotestas pero no con las \line\tab \up0 \expndtw-3\charscalex100 politestas.
\par\pard\ql \li2781\ri1523\sb12\sl-230\slmult0\tx3141\tx3141\tx3141\tx3141\tx3
141\tx3141 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf10\f11\fs20 o \ul0\nos
upersub\cf5\f6\fs20 Lucha contra el paganismo. La segunda polmica contra los ma
niqueos, que \line\tab \up0 \expndtw0\charscalex103 defendan la existencia de dos
realidades, que conducen a la idea de que el \line\tab \up0 \expndtw0\charscale
x100 ser humano no tiene libertad para combatir al mal. Sometido a dos principio
s, \line\tab \up0 \expndtw0\charscalex100 que intenta atraer a su lado, el bien
y el mal (pecado). San Agustn dice que la \line\tab \up0 \expndtw-2\charscalex100
gracia de Dios es una ayuda que permite al hombre superior las consecuencias \l
ine\tab \up0 \expndtw0\charscalex102 del pecado. Para San Agustn el hombre es lib
re y responsable de su propia \line\tab \up0 \expndtw-3\charscalex100 salvacin. \
par\pard\qj \li1701\sb0\sl-228\slmult0 \par\pard\qj\li1701\ri1531\sb4\sl-228\slm
ult0\fi708 \up0 \expndtw0\charscalex109 El problema planeado por el maniquismo e
s que el ser humano est atado a la \line \up0 \expndtw0\charscalex100 necesidad d
el Universo, pero si el hombre no pecara, el principio del bien ser ms poderoso \l
ine \up0 \expndtw-1\charscalex100 que el mal. Y as, perdera la libertad humana y n
o habra opcin de que el tema de la voluntad \line \up0 \expndtw0\charscalex108 y l
a libertad se vinculasen a la salvacin. Entonces sera un destino el salvarse. Lo q
ue \line \up0 \expndtw0\charscalex100 estuvieran destinados a la condena
cin tambin seran castigados por Dios. Los \line \up0 \expndtw0\charscal
ex100 bienaventurados estn destinados a salvarse y al contrario, los condenados a
la condenacin \line \up0 \expndtw0\charscalex100 por Dios. Esto es un problema
para el maniquesmo y el cristianismo lo intenta resolver con la \line \up0 \expnd
tw-3\charscalex100 libertad cristiana. \par\pard\qj \li1701\ri1515\sb228\sl-233\
slmult0\fi708 \up0 \expndtw0\charscalex105 La tercera polmica, Pelagro, los pelag
iones afirmaban que el alma pertenece a la \line \up0 \expndtw-1\charscalex100 n
aturaleza humana, que es infundida en el nacimiento por los padres (herencia de
sus padres); \line \up0 \expndtw0\charscalex107 el alma forma parte de la natura
leza humana. El alma con las formas humanas busca la \line \up0 \expndtw-2\chars
calex100 salvacin y Dios ayuda a salvarse, mediante ese esfuerzo del propio hombr
e y la ayuda divina. \par\pard\qj \li1701\ri1525\sb230\sl-230\slmult0\fi708 \up0
\expndtw0\charscalex108 Gracias a la voluntad el hombre puede vencer el pecado
, pero tambin pecar y \up0 \expndtw0\charscalex100 desobedecer a Dios, una desobe
diencia voluntaria, el mal capital. San Agustn dice: Dios ante \up0 \expndtw0\cha
rscalex100 el hombre \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 una
persona mayor que ve a un nio andando sobre una tapia, que puede caer a \up0 \
expndtw0\charscalex100 un lado u otro y este tiene que decidir si continuar por
la tapia o vuelve a un lado seguro. Dios \up0 \expndtw-3\charscalex100 le ha dad
o fuerza y voluntad para decidir por s mismo. \par\pard\qj \li1701\sb0\sl-226\slm
ult0 \par\pard\qj\li1701\ri1535\sb8\sl-226\slmult0\fi708 \up0 \expndtw0\charscal
ex100 El ltimo aspecto, es la Teora Poltica, que coincide este tema con los ltimos da
s de \line \up0 \expndtw0\charscalex100 la vida de San Agustn, cuando se vive la
decadencia del Imperio Romano en el 410. Alarico, \line \up0 \expndtw0\charscale
x108 Tema Rana? Y luego, posteriormente los pueblos brbaros van acoplndose al Impe
rio \line \up0 \expndtw0\charscalex110 Romano, hasta que el ltimo emperador, en e
l \up0 \expndtw0\charscalex113 476, Rmulo Augusto es depuesto y \par\pard\ql \li1
701\sb11\sl-230\slmult0 \up0 \expndtw-3\charscalex100 desaparece del Imperio Rom
ano. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1526\sb19\sl220\slmult0\fi708 \up0 \expndtw-1\charscalex100 La obra dedicada a la Teora poltic
a es Ciudad de Dios, y es la primera concepcin de \up0 \expndtw-3\charscalex100 l
a historia que rechaza los pensamientos clsicos. \par\pard\ql \li9965\sb0\sl-276\
slmult0 \par\pard\ql\li9965\sb38\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u
l0\nosupersub\cf1\f2\fs24 37 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\
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31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
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05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
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ex102 \ul0\nosupersub\cf5\f6\fs20 La creacin que da origen a un mundo, a un perio
do histrico. Dios vuelve al mundo \up0 \expndtw0\charscalex104 para separar a los

buenos y a los malos. Hace distincin entre \ul0\nosupersub\cf12\f13\fs20\ul ciud
ad terrenal\ul0\nosupersub\cf5\f6\fs20 (cuerpo y el \up0 \expndtw-2\charscalex1
00 pecado, ciudad gobernada por los reyes y prncipes terrenales) y \ul0\nosupersu
b\cf12\f13\fs20\ul ciudad celestial\ul0\nosupersub\cf5\f6\fs20 . \par\pard\qj \l
i1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1
1\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\
sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb
0\sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\sb0\
sl-360\slmult0 \par\pard\qj\li1701\sb0\sl-360\slmult0 \par\pard\qj\li1701\ri1439
\sb283\sl-360\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf11\f12\fs32
\ul CULTURAS FILOSFICAS MEDIEVALES: JUDOS, \up0 \expndtw0\charscalex98 CRIST
IANOS Y MUSULMANES \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\s
b36\sl-253\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf6\f7\fs22 Rela
ciones entre culturas filosficas de la Edad Media \par\pard\ql \li1701\ri1517\sb0
\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf5\f6\fs20 S
e recoge en la Traslatio Studiorium, expresin latina que se puede traducir de dos
\line \up0 \expndtw-1\charscalex100 modos por su significados ambiguo, pero que
se toma como el recorrido o viaje en el espacio a \line \up0 \expndtw-2\charsca
lex100 travs de la geografa articulado en torno al Mediterrneo (\u8220?Mare Nostrum
\u8221? o \u8220?Ecumene\u8221?) donde \line \up0 \expndtw0\charscalex109 se pro
ducen relaciones entre las culturas; tambin hace referencia a travs del tiempo \li
ne \up0 \expndtw-2\charscalex100 (extensin temporal de casi mil aos: 529, Atenas1450-1453, Constantinopla, con su cada). \line \up0 \expndtw0\charscalex103 En es
te traslado tiene importancia los movimientos militares, relaciones entre los pu
eblos y \line \up0 \expndtw0\charscalex105 sabios de todas las culturas. El prob
lema de esta hiptesis interpretativa es como lleg la \line \up0 \expndtw0\charscal
ex104 filosofa griega a Occidente. Para entenderlo hay que localizar las culturas
que convivieron \line \up0 \expndtw-3\charscalex100 durante la Edad Media: \par
\pard\ql \li2061\ri1532\sb0\sl-232\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421 \u
p0 \expndtw0\charscalex107 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\
fs20 Cultura griega clsica.- Haba continuado ejerciendo su influencia desde Platn
a \line\tab \up0 \expndtw0\charscalex100 Aristteles. A partir de sus escuelas se
desarrollan otras, como el \u8220?Jardn Epicureo\u8221? o \line\tab \up0 \expndt
w0\charscalex105 la \u8220?Estoa\u8221? de los estoicos; dentro de esta cultura
destacan ms tarde las escuelas \line\tab \up0 \expndtw0\charscalex100 romana y po
steriormente las bizantinas. De hecho, es a partir de todas estas escuelas \line
\tab \up0 \expndtw0\charscalex100 que se de una continuidad de la cultura griega
desde la Grecia Clsica hasta principio \line\tab \up0 \expndtw-3\charscalex100 d
e la Edad Media. \par\pard\ql \li2061\sb0\sl-228\slmult0 \par\pard\ql\li2061\ri1
523\sb19\sl-228\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw0\charsc
alex109 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Cultura Cris
tiana Oriental, es decir, la bizantina. Bizancio se form a partir de la \line\tab
\up0 \expndtw0\charscalex100 divisin del Imperio Iocleciano (Romano) en el Imper
io Occidental (capital, Roma) y el \line\tab \up0 \expndtw0\charscalex103 Imperi
o Oriental (capital, Constantinopla), que cada vez se separan ms. El \ul0\nosuper
sub\cf12\f13\fs20\ul Imperio \line\ul0\tab \up0 \expndtw-1\charscalex100 \ul0\no
supersub\cf12\f13\fs20\ul Occidental\ul0\nosupersub\cf5\f6\fs20 sufre su decade
ncia y cada en el ao 176 (fin Edad Antigua); mientras que \line\tab \up0 \expndtw0
\charscalex107 el \ul0\nosupersub\cf12\f13\fs20\ul Imperio Oriental\ul0\nosupers
ub\cf5\f6\fs20 se mantiene durante toda la Edad Media hasta 1453, cuando \line\
tab \up0 \expndtw-3\charscalex100 Constantinopla es tomada por los turcos (fin E
. Media). \par\pard\qj \li2409\ri1536\sb19\sl-220\slmult0 \up0 \expndtw0\charsca
lex102 este Imperio Bizantino se extender por parte de Asia Occidental y dominar G
recia, \line \up0 \expndtw0\charscalex108 parte de Italia e incluso la Pennsula I
brica \up0 \expndtw0\charscalex104 (poca del Emperador Justiniano, a \par\pard\qj
\li2409\ri1533\sb16\sl-226\slmult0 \up0 \expndtw0\charscalex106 principios del s
. VI). Desde el punto de vista cultural y filosfico tiene un marcado \line \up0 \
expndtw-1\charscalex100 carcter griego (la corte habla y escribe en griego), por
la influencia de Grecia que esta \line \up0 \expndtw0\charscalex104 cercana. Es

una cultura cristiana, en parte por la proximidad a las tierras del origen \line
\up0 \expndtw-3\charscalex100 cristiano. \par\pard\ql \li2061\sb0\sl-230\slmult
0 \par\pard\ql\li2061\ri1528\sb21\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\ch
arscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 Occident
e (Europa Occidental y occidente cristiano y latino). Una vez cado el Imperio \li
ne\tab \up0 \expndtw0\charscalex105 Romano se reconstruy como un Imperio cristian
o, pero con influencia directa del \line\tab \up0 \expndtw-3\charscalex100 Imper
io Romano (el latn como lengua culta). \par\pard\ql \li9965\sb192\sl-276\slmult0
d\fs24\paperw11900\paperh16840\pard\sb0\sl-240{\bkmkstart Pg39}{\bkmkend Pg39}\p
ar\pard\ql \li2061\sb0\sl-228\slmult0 \par\pard\ql\li2061\sb0\sl-228\slmult0 \pa
rd\ql\li2061\ri1529\sb43\sl-228\slmult0\tx2421\tx2421\tx2421\tx2421\tx2421 \up0
\expndtw0\charscalex104 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs2
0 Espacio Judo, que no tiene una localizacin clara, debido a sus movimientos com
o \line\tab \up0 \expndtw-1\charscalex100 consecuencia de la emigracin masiva al
perder su patria y tener que emigrar a todo el \line\tab \up0 \expndtw0\charscal
ex100 mundo. Sin patria y sin tierra, extendido por el ecumene. Su lengua es el
hebreo, que \line\tab \up0 \expndtw0\charscalex102 solo la conocen los sabios ju
dos, ya que en la que est escrito el Libro Sagrado. Es \line\tab \up0 \expndtw0\ch
arscalex104 una lengua filosfica. El papel de los sabios judos es facilitar la com
unicacin con \line\tab \up0 \expndtw-3\charscalex100 otras culturas (cristianos y
rabes) \par\pard\ql \li2061\sb0\sl-228\slmult0 \par\pard\ql\li2061\ri1522\sb24\s
l-228\slmult0\tx2421\tx2421\tx2421\tx2409\tx2409\tx2409\tx2409 \up0 \expndtw0\ch
arscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs20 rabes, qu
e surgen en la historia con el nacimiento del Islam (622); cuadno se produce \li
ne\tab \up0 \expndtw0\charscalex100 la Hgira o huda de Mahoma de la Meca a Medina.
La Pennsula Arbiga no tiene un \line\tab \up0 \expndtw0\charscalex106 papel relev
ante en la historia por se desrtica y slo vivan los nmadas, pero se \line\tab \up0 \
expndtw-3\charscalex100 constituye como una nacin gobernada por Mahoma y sus suce
sores. \line \tab \up0 \expndtw0\charscalex102 La ideologa nacional es el Islam,
que se ampla y se hace religin universal, que se \line\tab \up0 \expndtw0\charscal
ex111 extiende por el Imperio que constituyen los rabes en la E. Media. Los rabes
\line\tab \up0 \expndtw0\charscalex100 extienden su Imperio en poco tiempo. Avan
zan hacia Oriente y van a ocupar una gran \line\tab \up0 \expndtw-3\charscalex10
0 parte del propio Imperio Bizantino. \par\pard\qj \li2409\ri1535\sb11\sl-230\sl
mult0 \up0 \expndtw-1\charscalex100 En el 711 se produce la Batalla de Guadalete
, en la que una gran avanzadilla rabe del \line \up0 \expndtw0\charscalex102 Nort
e de frica vence a Don Rodrigo y la invasin rabe se produce en la Pennsula \line \up
0 \expndtw-3\charscalex100 Ibrica. \par\pard\qj \li2409\ri1536\sb0\sl-230\slmult0
\up0 \expndtw0\charscalex104 Los rabes hablan y escriben en rabe, lengua de sabio
s y como est escrito en el \line \up0 \expndtw0\charscalex108 Libro Sagrado, el C
orn. Es una civilizacin militar, por ello extendieron un gran \line \up0 \expndtw3\charscalex100 imperio. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li
1701\sb208\sl-253\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf6\f7\fs
22 Proceso de relacin de culturas filosficas \par\pard\ql \li2061\sb6\sl-230\slmul
t0\tx2421 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf5\f6\fs20 1. \tab \up0
\expndtw0\charscalex100 529, Atenas. Se considera la fecha en que comienza la f
ilosofa medieval (no coincide \par\pard\ql \li2421\sb1\sl-217\slmult0 \up0 \expnd
tw-2\charscalex100 con el inicio de la E. Media ni con los primeros filsofos medi
evales). \par\pard\qj \li2409\ri1530\sb14\sl-228\slmult0\fi0 \up0 \expndtw0\char
scalex102 Justiniano tiene que enfrentarse con revueltas y problemas en
el Imperio, que \line \up0 \expndtw0\charscalex106 pretenden derrotarlo. Para
evitarlo, se apoya en la Iglesia Catlica, es decir, en el \line \up0 \expndtw0\c
harscalex100 cristianismo. Para darle su apoyo, la Iglesia le pide que cierre la
s escuelas paganas y \line \up0 \expndtw0\charscalex102 los centros de culto pag
anos. Entre estos sitios se encuentran la Academia, fundada \line \up0 \expndtw0
\charscalex100 por Platn, que segua siendo la mayor institucin filosfica de todo el
mundo y estaba \line \up0 \expndtw0\charscalex102 ocupada por los comentaristas.

Estos comentaristas, antes el cierre de la Academia, \line \up0 \expndtw0\chars
calex100 huyen de Grecia y se inicia ese viaje (traslado de estudios). Los filsof
os se llevan los \line \up0 \expndtw-3\charscalex100 libros de la Academia. \par
\pard\ql \li2061\sb0\sl-230\slmult0 \par\pard\ql\li2061\sb1\sl-230\slmult0\tx242
1 \up0 \expndtw-3\charscalex100 2. \tab \up0 \expndtw0\charscalex100 530, Harrn.
Era la llamada \u8220?ciudad de la luna\u8221?. Se sita en un sitio estratgico com
o \par\pard\qj \li2421\ri1529\sb10\sl-230\slmult0 \up0 \expndtw-1\charscalex100
mundo comercial entre Oriente y el Imperio Bizantino. All, los filsofos no tienen
miedo \line \up0 \expndtw-2\charscalex100 de volver a zonas cercanas a Bizancio
porque Justiniano se ha establecido en el poder. \line \up0 \expndtw0\charscalex
102 Es Harrn un lugar rico con muchas sectas (judas y cristianas) y el debate filo
sfico \line \up0 \expndtw0\charscalex105 ser muy vivo. Los filsofos procedentes de
Atenas llegan y se mezclan con estas \line \up0 \expndtw0\charscalex107 sectas.
Se empieza a convertir en el primer lugar donde se realizan las primeras \line \
up0 \expndtw0\charscalex100 grandes traducciones (una de las caractersticas de tr
aslado). Estas se realizan por la \line \up0 \expndtw0\charscalex100 conquista rp
ida de los rabes de la ciudad. Los pueblos rabes asimilan las culturas \line \up0
\expndtw0\charscalex102 de los pueblos que conquistan. En Harrn hay mucha cultura
oriental tanto filosfica \line \up0 \expndtw-3\charscalex100 como religiosa. \pa
r\pard\qj \li2409\ri1536\sb0\sl-230\slmult0 \up0 \expndtw0\charscalex100 En Harrn
se produce el primer contacto con la filosofa, incluso con escritos griegos. \li
ne \up0 \expndtw0\charscalex103 La lengua hablada aqu es el sirio o siraco, primer
a lengua a la que se traducen los \line \up0 \expndtw0\charscalex103 libros grie
gos. \up0 \expndtw0\charscalex105 (Primera traduccin: griego-siraco). Los rabes enc
uentran textos \par\pard\qj \li2409\ri1519\sb2\sl-228\slmult0 \up0 \expndtw-1\ch
arscalex100 griegos y comentarios en siraco. El problema es que desconocen el gri
ego y el siraco, \line \up0 \expndtw-1\charscalex100 aunque se parece al rabe, por
lo que traducen libros griegos del siraco al rabe. Para \line \up0 \expndtw0\char
scalex100 ello cuenta con la ayuda de judos, emigrantes sin patria que aprenden l
as lenguas de \line \up0 \expndtw0\charscalex100 all donde van. Los judos son un p
ueblo que se dedica al comercio y por tanto deben \line \up0 \expndtw0\charscale
x102 conocer los idiomas. Gracias a esas ayudas los rabes pueden traducir los tex
tos al \line \up0 \expndtw-2\charscalex100 rabe, momento del Traslatio Studiorium
. (libros de filosofa traducidos al rabe). \par\pard\ql \li2061\sb0\sl-230\slmult0
\par\pard\ql\li2061\sb1\sl-230\slmult0\tx2421 \up0 \expndtw-3\charscalex100 3.
\tab \up0 \expndtw0\charscalex105 EXPASIN DEL ISLAM. \u8220?Fase vehicular\u8221?
. Es la fase en la que se produce el gran \par\pard\qj \li2421\ri1533\sb10\sl-23
0\slmult0 \up0 \expndtw0\charscalex100 movimiento o viaje de las zonas e expansin
del Imperio rabe, que se extiende a Al-\line \up0 \expndtw-1\charscalex100 Andal
us y el Sur de Italia. Reinicia con el avance militar que abre el camino que sig
uen \line \up0 \expndtw-1\charscalex100 los comerciantes de libros, tras los cua
les tambin van sabios. Los libros que llegan \par\pard\ql \li9965\sb0\sl-276\slmu
lt0 \par\pard\ql\li9965\sb16\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n
osupersub\cf1\f2\fs24 39 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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00ffd9}}}}}
\ul0\nosupersub\cf5\f6\fs20 son libros de filosofa escritos en rabe (de filsofos gr
iego), por tanto se traslada la \up0 \expndtw-3\charscalex100 filosofa escrita en
rabe (lengua vehicular) \par\pard\ql \li2061\ri1525\sb230\sl-233\slmult0\tx2421\

tx2421\tx2421 \up0 \expndtw0\charscalex100 4. RECEPCIN. Modo en que se recibe e
sa cultura filosfica en Occidente, a travs de \line\tab \up0 \expndtw0\charscalex1
06 Al-Andalus y del sur de Italia. A su vez tiene muchos subfases dependiendo de
la \line\tab \up0 \expndtw0\charscalex100 relacin entre las culturas de occident
e. Se produce en las zonas de fronteras dentro \line\tab \up0 \expndtw-3\charsca
lex100 del mundo rabe y del mundo latino cristiano y son dos: \par\pard\ql \li278
1\ri1527\sb0\sl-240\slmult0\tx3141 \up0 \expndtw0\charscalex104 \ul0\nosupersub\
cf10\f11\fs20 o \ul0\nosupersub\cf5\f6\fs20 Sur de Italia: los rabes se quedaro
n en esta zona (Magna Grecia para los \line\tab \up0 \expndtw-3\charscalex100 gr
iegos), tras la derrota con Carlos Martel. \par\pard\ql \li2781\ri1521\sb0\sl-23
0\slmult0\tx3141\tx3141 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf10\f11\fs
20 o \ul0\nosupersub\cf5\f6\fs20 Al-Andalus: los rabes se retiran hasta la Mese
ta (Madrid-Toledo) y dejan el \line\tab \up0 \expndtw0\charscalex100 Norte en \u
8220?tierra de nadie\u8221? siendo capo de batalla. La frontera se encuentra en
\line\tab \up0 \expndtw-2\charscalex100 torno a Toledo, y existe una relacin entr
e la cultura rabe y la cristiana. \par\pard\qj \li1701\ri1532\sb193\sl-240\slmult
0\fi708 \up0 \expndtw0\charscalex108 Al principio, los rabes tienen una cultura e
xtraordinaria, siendo el mundo rabe \up0 \expndtw-3\charscalex100 culturalmente ms
avanzado. \par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb197\sl253\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf6\f7\fs22 Escuela de
Traductores de Toledo \par\pard\qj \li1701\ri1526\sb15\sl-220\slmult0\fi763 \up0
\expndtw0\charscalex103 \ul0\nosupersub\cf5\f6\fs20 Uno de los mecanismos funda
mentales en las relaciones de las culturas filosficas \up0 \expndtw-3\charscalex1
00 fueron las traducciones. Existen diferentes etapas: \par\pard\ql \li2061\sb0\
sl-230\slmult0 \par\pard\ql\li2061\ri1528\sb2\sl-230\slmult0\tx2421\tx2421 \up0
\expndtw0\charscalex108 1. Griego-Siraco. Medio Oriente en zonas limtrofes entre
el Imperio Bizantino y el \line\tab \up0 \expndtw0\charscalex104 rabe, y las
primeras zonas conquistadas por los rabes. Se traducen libros \line\tab \
up0 \expndtw-3\charscalex100 transportados por los filsofos de la Academia. \par\
pard\ql \li2061\ri1534\sb10\sl-230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscal
ex100 2. Siraco-rabe. Los libros griegos traducidos al siraco se hace en rabe, len
gua de los \line\tab \up0 \expndtw0\charscalex100 conquistadores. Algunos libros
se traducen de manera directa griego-rabe, pero son \line\tab \up0 \expndtw-3\ch
arscalex100 muy pocos. \par\pard\ql \li2061\ri1531\sb0\sl-230\slmult0\tx2421\tx2
421\tx2421\tx2421\tx2421\tx2421 \up0 \expndtw-1\charscalex100 3. rabe-Latn. Rece
pcin de las obras rabes en el mundo latino las traducciones tienen \line\tab \up0
\expndtw0\charscalex105 lugar en el sur de Italia (Sicilia) y en zonas de la Penn
sula ms cercanas a Sicilia. \line\tab \up0 \expndtw0\charscalex100 Destacan las t
raducciones que se realizan en el \ul0\nosupersub\cf12\f13\fs20\ul Centro de Tra
ducciones de Salerno\ul0\nosupersub\cf5\f6\fs20 , \line\tab \up0 \expndtw0\chars
calex107 donde se traducen obras mdicas y filosficas (gran centro mdico\ul0\nosuper
sub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 Avicenas y \line\tab \up0 \expndtw0\
charscalex105 Averroes fueron grandes mdicos, juristas y filsofos) de autores como
Galerno e \line\tab \up0 \expndtw0\charscalex102 Hipcrates (mdicos de la antigedad
). Se produjo una difusin por le sur de Europa \line\tab \up0 \expndtw-3\charscal
ex100 de las obras filosficas. \par\pard\qj \li1701\ri1523\sb219\sl-232\slmult0\f
i359 \up0 \expndtw0\charscalex103 El segundo gran \ul0\nosupersub\cf12\f13\fs20\
ul Centro de Traduccin\ul0\nosupersub\cf5\f6\fs20 fue \ul0\nosupersub\cf12\f13\f
s20\ul Toledo\ul0\nosupersub\cf5\f6\fs20 , ciudad ms importante y cercana de \up0
\expndtw0\charscalex108 dominio rabe a la frontera castellana. Posee la Gran Bib
lioteca con importantes obras, \up0 \expndtw0\charscalex108 algunas procedentes
de Crdoba (ciudad del Califato). Alfonso VI de Castilla, en 1085, \up0 \expndtw-1
\charscalex100 conquista Toledo y comienza la traduccin de obras rabes. Conviven t
res culturas (por ello se \up0 \expndtw0\charscalex103 le conoce como la \u8220?
ciudad de las tres culturas\u8221?): musulmanes, cristianos y judos. Esto ser \up0
\expndtw-3\charscalex100 relevantes para comprender la absorcin de la filosofa. \
Un obispo frances crea la Escuela de Traducciones de Toledo. No era un centro \
up0 \expndtw0\charscalex104 organizado, sino que eran traducciones independiente
s que se concentran en esa ciudad, \up0 \expndtw0\charscalex100 centro de libros

y comercio por la influencia rabe, que llegaba a ciudades de fronteras, como \up
0 \expndtw0\charscalex107 es el caso de Toledo. Aqu realizaron traducciones algun
os autores importantes de toda \up0 \expndtw-3\charscalex100 Europa, que incluso
llegaron a venir desde Salerno. \par\pard\ql \li1701\ri1529\sb0\sl-230\slmult0\
fi360 \up0 \expndtw0\charscalex110 Domingo Gundisalvo era el ms importante. Fue u
n clrigo cuya forma de traducir \line \up0 \expndtw0\charscalex100 reflejaba muy
bien la forma en que convivan las tres culturas filosficas. Tena la cooperacin \line
\up0 \expndtw0\charscalex100 de Juan Avendeuth (judo de Toledo) y la cooperacin d
e diversas lenguas. \line \up0 \expndtw-2\charscalex100 Al principio, los escrit
os filosficos haban estado escritos en griego (Atenas y Bizancio)\ul0\nosupersub\c
f8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 luego \line \up0 \expndtw0\charscalex107
en Siraco (Harrn)\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 rabe (Crdob
a\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 Toledo)\ul0\nosupersub\c
f8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 y luego en Latn (Toledo) para estar a \lin
e \up0 \expndtw0\charscalex100 disposicin de los sabios cristianos, aunque alguno
s anteriores a 1085 conocan el rabe (que \line \up0 \expndtw-3\charscalex100 lleg a
ser lengua de sabios). \par\pard\qj \li1701\sb0\sl-226\slmult0 \par\pard\qj\li1
701\ri1534\sb8\sl-226\slmult0\fi708 \up0 \expndtw0\charscalex100 Estos escritos
en rabe, Domingo Gundisalvo no sabe leerlos. Por los que se lo tiene \line \up0 \
expndtw0\charscalex100 que traducir alguien que sepa su lengua y otras ms. Por el
lo se apoya en el judo Avendeuth, \line \up0 \expndtw0\charscalex105 quien conoce
el rabe, que se lo lee a Gundisalvo en latn, ya que se la nica lengua que \line \u
p0 \expndtw-3\charscalex100 conoce. \par\pard\qj \li1701\ri1529\sb19\sl-220\slmu
lt0 \up0 \expndtw0\charscalex105 El judo lee y traduce en lengua vulgar (castella
no antiguo, que habla el pueblo pero no el \up0 \expndtw-3\charscalex100 sabio),
y Gundisalvo la traduce al latn. \par\pard\ql \li9965\sb0\sl-276\slmult0 \par\pa
rd\ql\li9965\sb58\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c
f1\f2\fs24 40 \par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
ffd8ffe000104a46494600010101006000600000ffdb004300010101010101010101010101010101
01010101010101010101010101010101010101010101010101010101010101010101010101010101
010101010101010101ffdb0043010101010101010101010101010101010101010101010101010101
0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
001108000a004303012200021101031101ffc4001f00000105010101010101000000000000000001
02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a00ffd9}}}}}
ex109 \ul0\nosupersub\cf5\f6\fs20 Estas traducciones dan el ltimo paso de la rece
pcin de la cultura filosfica en \line \up0 \expndtw0\charscalex100 Occidente. Tamb
in hubo traducciones directas del griego al latn, que pudieron llegar de dos \line
\up0 \expndtw-3\charscalex100 modos: \par\pard\qj \li2061\ri1533\sb19\sl-220\sl
mult0\tx2421 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nos
upersub\cf5\f6\fs20 A partir de los libros que los cruzados traen de las prime
ras cruzadas de los reinos \line\tab \up0 \expndtw-3\charscalex100 conquistados
\par\pard\ql \li2061\ri1518\sb12\sl-230\slmult0\tx2421\tx2421\tx2421\tx2421 \up0
\expndtw0\charscalex108 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6\fs
20 Traducciones sobre libros de monasterios cristianos que proce
dan de \line\tab \up0 \expndtw0\charscalex102 aproximadamente del s. IX (Renaci
miento Carolingio), y que llegaron a Bizancio, por \line\tab \up0 \expndtw0\char
scalex109 tanto griegos y que procedan de all por las buenas relaciones entre el I
mperio \line\tab \up0 \expndtw-2\charscalex100 Bizantino y el Carolingio. Esto s
e dio en algunos monasterios importantes. \line \tab \up0 \expndtw-2\charscalex1
00 Uno de los traductores ms importantes de griego a latn fue Jacobo de Venecia. \
par\pard\qj \li1701\sb0\sl-260\slmult0 \par\pard\qj\li1701\ri1518\sb206\sl-260\s
lmult0 \up0 \expndtw0\charscalex113 \ul0\nosupersub\cf6\f7\fs22 Final de la r
ecepcin de la filosofa en Occidente y nacimiento de las \up0 \expndtw0\ch
arscalex106 universidades \par\pard\qj \li1701\ri1526\sb0\sl-230\slmult0\fi708 \
up0 \expndtw0\charscalex102 \ul0\nosupersub\cf5\f6\fs20 El final de la recepcin n
se produce cuando en el mundo rabe la filosofa sufre una \line \up0 \expndtw0\cha
rscalex109 gran crisis a partir del s. XIII y est relacionada con Averroes, filsof
o arbigo andaluz \line \up0 \expndtw0\charscalex100 (Crdoba, final del s. XII). Pr
ovoc la reaccin contraria de telogos tradicionales y cristianos. \line \up0 \expndt
w0\charscalex102 Pero en el mundo musulmn, tambin supuso la reaccin contra la filos
ofa, en particular de \line \up0 \expndtw-2\charscalex100 Aristteles \up0 \expndtw
0\charscalex107 (era conocido como el \u8220?comentador de Aristteles\u8221?). Po
r tanto, los telogos lo \line \up0 \expndtw-2\charscalex100 consideraban un filsof
o ateo no compatible con ideas religiosas. Existe una identificacin entre \line \
up0 \expndtw0\charscalex108 las figuras de Aristteles y Averroes, lo que es la fi
losofa y el atesmo. Esto tiene como \line \up0 \expndtw0\charscalex100 consecuenci
a que al lucha contra el atesmo, tambin se hace lucha contra la filosofa, que es \l
ine \up0 \expndtw-3\charscalex100 impuesta, entrando en una fuerte crisis. \par\
pard\qj \li1701\ri1518\sb215\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex103 E
n los s. XII-XIII, se ha iniciado la lucha contra Averroes, la filosofa en Orient
e. Por \up0 \expndtw0\charscalex100 tanto, aunque se mantiene cierto nmero de fils
ofos y sabios, este disminuye, especialmente \up0 \expndtw-2\charscalex100 en Da
masco y Bagdad. En los s. XIV y XV no hay apenas filsofos en el mundo rabe. \par\p
ard\qj \li1701\ri1520\sb229\sl-232\slmult0\fi708 \up0 \expndtw0\charscalex102 Si
n embargo, en Occidente (mundo latino), en los mimos siglos, se produce un gran
\up0 \expndtw0\charscalex109 auge en la ciencia y la filosofa, que se debe a las
universidades. Las ms importantes \up0 \expndtw0\charscalex100 procedan de centros
con grandes catedrales y centros de traduccin como Salerno y Bolonia \up0 \expnd
tw0\charscalex100 (medicina y derecho respectivamente en Italia), Montpellier (s
ur de Francia) y Pas, y tambin \up0 \expndtw0\charscalex104 Oxford (las dos ms impo
rtantes, incluso en la actualidad). En Espaa tambin hay de esa \up0 \expndtw-3\cha
rscalex100 poca pero ninguna es importante, por que no se cultiva la filosofa. \pa
r\pard\qj \li1701\ri1536\sb0\sl-233\slmult0 \up0 \expndtw0\charscalex106 El naci
miento de las universidades est ligado al nacimiento de filsofos, traductores\u823
0? y \up0 \expndtw-1\charscalex100 traducciones directas de lugares como Lombarda
, Salerno\u8230? Pars recibe influencia de Toledo, \up0 \expndtw0\charscalex104 S
alerno, monasterios del Norte de Francia, etc. De esta universidad tan important
e surgen \up0 \expndtw0\charscalex100 filsofos importantes como los escolsticos. \
par\pard\ql \li1701\sb0\sl-253\slmult0 \par\pard\ql\li1701\sb186\sl-253\slmult0
\up0 \expndtw0\charscalex106 \ul0\nosupersub\cf6\f7\fs22 Principales filsofos rabe
s \par\pard\ql \li1701\sb6\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos
upersub\cf5\f6\fs20 Algazel, primera reaccin contra la filosofa. \par\pard\qj \li1
701\ri1525\sb0\sl-230\slmult0\fi708 \up0 \expndtw0\charscalex108 El mundo rabe se
haba dividido entre el \u8220?Kalam\u8221? y la filosofa. El \u8220?Kalam\u8221?
es la \up0 \expndtw0\charscalex102 palabra y recoge todos los conocimientos en t
orno a la interpretacin del Corn, fuente de la \up0 \expndtw0\charscalex100 mayor
parte de la sabidura rabe. Tambin se desarrollan las interpretaciones jurdicas, que
\up0 \expndtw0\charscalex105 trata de ver las consecuencias de la fe islmica para
la vida prctica y poltica. Da lugar a \up0 \expndtw-3\charscalex100 escuelas ms te
olgicas y ms racionalistas o filosficas. \par\pard\qj \li1701\ri1531\sb9\sl-220\slm

ult0\fi708 \up0 \expndtw0\charscalex100 Dentro de las racionalistas destaca la d
e los \ul0\nosupersub\cf12\f13\fs20\ul mutaziles,\ul0\nosupersub\cf5\f6\fs20 que
interpretaban el Corn de \up0 \expndtw-3\charscalex100 un modo ms racional. \par\
pard\qj \li1701\sb0\sl-230\slmult0 \par\pard\qj\li1701\ri1518\sb2\sl-230\slmult0
\fi708 \up0 \expndtw-1\charscalex100 Frente al \u8220?Kalam\u8221? estaba la lla
mada filosofa que era llamada \u8220?falasifa\u8221?, ciencia exterior \up0 \expn
dtw0\charscalex100 (extranjera). Era la ciencia o saber de los pueblos conquista
dos. Este enfrentamiento entre el \up0 \expndtw-2\charscalex100 \u8220?Kalam\u82
21? y la falasifa va a ser muy importante para la filosofa del mundo rabe. \par\p
ard\qj \li1701\ri1535\sb229\sl-232\slmult0\fi708 \up0 \expndtw-1\charscalex100 A
lgazel representa el primer gran ataque de los telogos contra la filosofa. Su obra
en \line \up0 \expndtw-1\charscalex100 rabe se llama La destruccin de los filsofos
, donde pretende demostrar que la filosofa va en \line \up0 \expndtw0\charscalex1
02 contra de la fe islmica y que es incompatible con el Corn. Se diriga, esencialme
nte, por el \line \up0 \expndtw0\charscalex104 primer gran filsofo rabe, Avicena (
s.X), filsofo de origen persa que fue mdico, jurista y \line \up0 \expndtw0\charsc
alex100 consejero de reyes y prncipes rabes. Entre sus obras destaca el Libro de l
a sanacin, y sus \line \up0 \expndtw0\charscalex100 teoras filosficas integran la s
abidura religiosa dentro de un esquema/sistema neoplatnico. \par\pard\ql \li9965\s
b252\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 41
\par\pard\sect\sectd\fs24\paperw11900\paperh16840{\shp
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01010101010101010101010101010101010101010101010101010101010101010101010101010101
010101010101010101ffdb0043010101010101010101010101010101010101010101010101010101
0101010101010101010101010101010101010101010101010101010101010101010101010101ffc0
001108000a007a03012200021101031101ffc4001f00000105010101010101000000000000000001
02030405060708090a0bffc400b5100002010303020403050504040000017d010203000411051221
31410613516107227114328191a1082342b1c11552d1f02433627282090a161718191a2526272829
2a3435363738393a434445464748494a535455565758595a636465666768696a737475767778797a
0101010101010101010000000000000102030405060708090a0bffc400b511000201020404030407
05040400010277000102031104052131061241510761711322328108144291a1b1c109233352f015
6272d10a162434e125f11718191a262728292a35363738393a434445464748494a53545556575859
5a636465666768696a737475767778797a82838485868788898a92939495969798999aa2a3a4a5a6
0028a28a0028a28a0028a28a0028a28a00ffd9}}}}}
\ul0\nosupersub\cf5\f6\fs20 En este sistema, Dios aparece como un ser fuera del
orden del cosmo, y lo que sucede en l, \line \up0 \expndtw0\charscalex106 es una
emanacin necesaria a prtir de al energa divina (fuera del uno). Esta doctrina se \
line \up0 \expndtw0\charscalex100 llamar, por tanto, \up0 \expndtw0\charscalex1
04 \u8220?emananismo\u8221? o \u8220?necesitarismo\u8221?, conocida en filso
fos posteriores \par\pard\qj \li1701\ri1529\sb0\sl-230\slmult0 \up0 \expndtw-2\
charscalex100 occidentales. Va a ser conocida como \u8220?emananismo\u8221? porq
ue se supones que la realidad emana \up0 \expndtw0\charscalex110 de Dios (y es c
ontraria al creacionismo, que supone que el mundo creado por un acto \up0 \expnd
tw-3\charscalex100 voluntario de Dios). \par\pard\qj \li1701\ri1530\sb4\sl-226\s
lmult0 \up0 \expndtw0\charscalex100 El emananismo es una forma de necesitarismo,
ya que el Universo ha surgido por necesidad \up0 \expndtw-1\charscalex100 y tod
o lo que ocurre en el tambin es por necesidad; \ul0\nosupersub\cf12\f13\fs20\ul n

ada es por voluntad\ul0\nosupersub\cf5\f6\fs20 . Este necesitarismo \up0 \expndt
w-1\charscalex100 va relacionado con el \u8220?contingentismo\u8221?, que viene
de contingente, no necesario\ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs
20 lo que puede \up0 \expndtw-3\charscalex100 ser o lo que no puede ser. \par\p
ard\qj \li1701\ri1530\sb230\sl-232\slmult0\fi708 \up0 \expndtw0\charscalex103 Ot
ro aspecto de la filosofa de Avicena es la distincin real entre esencia/existencia
. \line \up0 \expndtw-1\charscalex100 La esencia es lo que es una cosa, es decir
, su definicin (por ejemplo: la esencia humana es la \line \up0 \expndtw0\charsca
lex110 animalidad racional segn Aristteles). Es una idea que Avicena sita entre las
cosas \line \up0 \expndtw-1\charscalex100 necesarias, pero estn en la mente. Son
ideas de inteligencia. De la misma manera, Dios tiene \line \up0 \expndtw0\char
scalex102 ideas y esencias. Existen necesariamente, pero no tienen porqu
e hacerlo fuera de la \line \up0 \expndtw-3\charscalex100 inteligencia. \par
\pard\qj \li1701\ri1535\sb0\sl-240\slmult0\fi707 \up0 \expndtw0\charscalex103 Ex
istencia es un hecho contingente, que puede ser o no se mientras que la esencia
\up0 \expndtw0\charscalex103 es necesaria. \par\pard\ql \li9965\sb0\sl-276\slmul
t0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0
\par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \
par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \pa
rd\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard
l\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\
li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li
\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\s
b0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0
\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\s
l-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-27
6\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb93\sl-276
\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24 42 \par\pard\
sect\sectd\fs24}

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ides (Egipto) y los Jardines de Babilonia (anteriores a los \up0 \expndtw0\chars

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01\sb0\sl-220\slmult0 \par\pard\qj\li1701\ri1531\sb59\sl-220\slmult0\fi707 \up0

de la dialctica \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 juego de

emero y los anhomemero. \par\pard\qj \li1701\sb0\sl-220\slmult0 \par\pard\qj\li170

0\sl-220\slmult0 \par\pard\qj\li1701\ri1520\sb19\sl-220\slmult0 \up0 \expndtw0\c

ub\cf5\f6\fs20 Movimiento ateniense. En Grecia haba dos grandes potencias: Atenas

j \li1701\ri1536\sb224\sl-240\slmult0\fi707 \up0 \expndtw0\charscalex111 La tira

sl-276\slmult0 \par\pard\ql\li10085\sb0\sl-276\slmult0 \par\pard\ql\li10085\sb0\

b\cf12\f13\fs20\ul regmenes griegos\ul0\nosupersub\cf5\f6\fs20 existentes eran:

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n cambio, sucede lo contrario, conocemos las obras esotricas (Enciclopedia \line

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up0 \expndtw0\charscalex102 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\cf5\f6

\sb255\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf1\f2\fs24

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-230\slmult0 \up0 \expndtw-1\charscalex100 LISTA COMN \par\pard\ql \li1701\sb230\

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p0 \expndtw-3\charscalex100 Platn, qu es la justicia en s misma? \par\pard\ql \li170

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\ul0\nosupersub\cf5\f6\fs20 querer ponerse por encima de los dems. Es considerado

. \par\pard\qj \li1701\ri1536\sb224\sl-240\slmult0 \up0 \expndtw0\charscalex100

ult0 \par\pard\ql\li9965\sb0\sl-276\slmult0 \par\pard\ql\li9965\sb0\sl-276\slmul

o de extender su \up0 \expndtw0\charscalex106 filosofa por el mundo helnico en reg

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0 \expndtw0\charscalex100 Aristteles pregunta por lo comn de todas las cosas, algo

se conserva la \line \up0 \expndtw0\charscalex105 misma substancia, que garanti

materia, forma\u8230?) \par\pard\qj \li2061\ri1532\sb224\sl-240\slmult0 \up0 \ex

ndtw-1\charscalex100 M\tab \up0 \expndtw-1\charscalex100 P\par\pard\li2409\sb1\s

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100 obtiene por la propia accin. \par\pard\ql \li2061\ri1519\sb230\sl-230\slmult0

osupersub\cf5\f6\fs20 es el carcter especfico que tienen solo los sabios y \up0 \

de ellas, ya uqe son parte de la naturaleza humana al \up0 \expndtw-3\charscalex

230\slmult0\tx2421\tx2421 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs

expndtw0\charscalex100 separado de la naturaleza (no como la idea del bien de Pl

al comentar y para ello, crea \line\tab \up0 \expndtw-1\charscalex100 una doctri

\fi360 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\f7\fs22 Sneca\ul0\nosuper

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defensiva. Y a esta situacin responde tanto el \line \up0 \expndtw0\charscalex100

lt0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 - \ul0\nosupersub\

\pard\sb0\sl-240{\bkmkstart Pg29}{\bkmkend Pg29}\par\pard\qj \li1701\sb0\sl-230\

p0 \expndtw-1\charscalex100 cultura filosfica de los bizantinos al dominarlos. E

pndtw-1\charscalex100 episodio de Pentecosts, cuando se produce el inicio y expan

tw0\charscalex102 surgiendo diferentes filosofas (platonismo, aristotelismo, Epic

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\qj \li1701\ri1527\sb14\sl-226\slmult0 \up0 \expndtw0\charscalex106 Los tres pri

o fantasa; esto era pensado por sectas como los \ul0\nosupersub\cf12\f13\fs20\ul

ri1528\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex103 Dentro de la lnea neoplatni

ex102 Augusto se considera al Emperador como una divinidad ms y se exige rendir c

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\up0 \expndtw0\charscalex104 \ul0\nosupersub\cf14\f15\fs22\ul San Agustn \par\pa

el punto ms alto de la jerarqua se encuentra Dios, unidad de perfeccin absoluta. \l

mo real\u8221? \ul0\nosupersub\cf8\f9\fs20 \ul0\nosupersub\cf5\f6\fs20 distingue

os con las diversas divinidades del mundo romano. \par\pard\ql \li2061\ri1526\sb

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do histrico. Dios vuelve al mundo \up0 \expndtw0\charscalex104 para separar a los

la influencia de Grecia que esta \line \up0 \expndtw0\charscalex104 cercana. Es