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Abstract(s)
O nosso estudo tem como horizonte a investigação do pensamento filosófico de Leonardo
Coimbra, que teve o seu início no ano de 1912 com a publicação de O Criacionismo (Esboço
de um sistema filosófico), obra cujo título ficou a designar o seu sistema filosófico, resultado
da apropriação e adequação da teoria clássica do criacionismo a uma nova forma de pensar.
Pode-se afirmar que é fundamental, atual e interessante o pensamento filosófico de Leonardo
Coimbra, por causa da originalidade das suas reflexões filosóficas e pelo contributo que
trouxe ao enriquecimento da linguagem filosófica no que diz respeito ao pensamento
filosófico português e também pela larga sistematização de temas e de problemas que o seu
criacionismo veio propor, desde a epistemologia, com a constituição de uma teoria da ciência
e, mais vastamente, de uma teoria do conhecimento, a uma ontologia do espírito. O que terá
motivado ou impulsionado Leonardo Coimbra a nomear a sua forma de pensar de
“criacionismo’’? Qual terá sido o motivo ou a razão que levou Leonardo Coimbra a designar
a sua forma de pensar de “criacionismo”? Quais terão sido as orientações filosóficas que
estão na origem de tal sistema? Quais os caminhos percorridos para a concretização desse
sistema de pensamento? As inquietações de Leonardo surgiram fruto da insatisfação que
sentiu ao apreciar diversas orientações filosóficas. Estudou a teoria clássica do criacionismo
por ser uma teoria da criação do mundo por Deus a partir do nada, naquilo que é conhecido
como criação ex nihilo, e pela oposição que esta teoria faz às teorias emanatistas que criam
o cousismo, segundo as quais o mundo teve origem num processo dimanador a partir da
unidade matricial do ser divino. Esta mesma teoria pode ser considerada a doutrina pela qual
Deus cria de modo imediato as almas humanas, insuflando-as na substância corpórea, desde
que existam as espécies nativas da matéria organizada, pronta para receber o princípio
anímico. Mas o que Leonardo cogitou no criacionismo clássico foi sobretudo por ser uma
teoria da ação pura divina, de que se podia deduzir um conceito de produção eficiente,
criadora ou inventiva, e uma conceção de atividade como a própria nascente que dá sustento
às naturezas criadas. Chamou a sua filosofia um criacionismo, por ser uma filosofia da
liberdade. O criacionismo para Leonardo traduz a realidade dramática das consciências que
só existem convivendo num esforço permanente de fraternidade e acordo, justiça e beleza,
criando, portanto, a realidade.
Our study has as a visible horizon of investigation the philosophical thought of Leonardo Coimbra, which began in 1912 with the publication of the Creationism (Outline of a philosophical system), whose title was to designate its philosophical system, result of the appropriation and adaptation of the classical theory of creationism to a new way of thinking. It can be said that the philosophical thought of Leonardo Coimbra is fundamental, current and interesting, because of the originality of his philosophical reflections and the contribution that he has brought to the enrichment of the philosophical language with regard to portuguese philosophical thought and also through the large systematization of thesis and problems that his creationism has proposed, from epistemology, to the constitution of a theory of science and, more broadly, of a theory of knowledge, to an ontology of the spirit. What motivated or stimulated Leonardo Coimbra to name his "creationism" way of thinking? What was the cause or reason that led Leonardo Coimbra to designate his "creationism" way of thinking? What are the philosophical orientations that are at the origin of such a system? What are the paths taken to achieve this system of thought? Leonardo's uneasiness stemmed from his dissatisfaction with various philosophical orientations. He studied the classical theory of creationism as a theory of the creation of the world by God from nothing, in what is known as ex nihilo creation, and by the opposition that this theory makes to the emanthropic theories that create cousism, according to which the world had originated in a process derived from the matrix unit of the divine being. This theory can be considered the doctrine by which God immediately creates human souls, inflating them in corporeal substance, as long as there are the native species of organized matter, ready to receive the psychic principle. But what Leonardo considered in classical creationism was mainly because it was a theory of pure divine action, from which one could deduce a concept of efficient, creative or inventive production, and a conception of activity as the very spring that sustains created natures. He called his philosophy a creationism, because it is a philosophy of freedom. The creationism for Leonardo translates the dramatic reality of the consciences that only exist coexisting in a permanent effort of fraternity and agreement, justice and beauty, creating, therefore, the reality.
Our study has as a visible horizon of investigation the philosophical thought of Leonardo Coimbra, which began in 1912 with the publication of the Creationism (Outline of a philosophical system), whose title was to designate its philosophical system, result of the appropriation and adaptation of the classical theory of creationism to a new way of thinking. It can be said that the philosophical thought of Leonardo Coimbra is fundamental, current and interesting, because of the originality of his philosophical reflections and the contribution that he has brought to the enrichment of the philosophical language with regard to portuguese philosophical thought and also through the large systematization of thesis and problems that his creationism has proposed, from epistemology, to the constitution of a theory of science and, more broadly, of a theory of knowledge, to an ontology of the spirit. What motivated or stimulated Leonardo Coimbra to name his "creationism" way of thinking? What was the cause or reason that led Leonardo Coimbra to designate his "creationism" way of thinking? What are the philosophical orientations that are at the origin of such a system? What are the paths taken to achieve this system of thought? Leonardo's uneasiness stemmed from his dissatisfaction with various philosophical orientations. He studied the classical theory of creationism as a theory of the creation of the world by God from nothing, in what is known as ex nihilo creation, and by the opposition that this theory makes to the emanthropic theories that create cousism, according to which the world had originated in a process derived from the matrix unit of the divine being. This theory can be considered the doctrine by which God immediately creates human souls, inflating them in corporeal substance, as long as there are the native species of organized matter, ready to receive the psychic principle. But what Leonardo considered in classical creationism was mainly because it was a theory of pure divine action, from which one could deduce a concept of efficient, creative or inventive production, and a conception of activity as the very spring that sustains created natures. He called his philosophy a creationism, because it is a philosophy of freedom. The creationism for Leonardo translates the dramatic reality of the consciences that only exist coexisting in a permanent effort of fraternity and agreement, justice and beauty, creating, therefore, the reality.
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Keywords
Criacionismo Conhecimento Liberdade Cousismo Intuição Noção Mónada Ciência Creationism Knowledge Freedom Cousism Intuition Notion Monad Science