Calabrese, Claudio César
Main Affiliation
Preferred name
Calabrese, Claudio César
Official Name
Calabrese Ruiz, Claudio César
ORCID
0000-0001-9844-3368
Researcher ID
HTU-8692-2023
Scopus Author ID
26036373400
58 results
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Item type:Publication, Energía y medio ambiente. Una mirada desde la Encíclica Laudato Si'(2022); ; Torres Hernandez, Anthony2 31 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, THE FALL OF SOFIA AND PLOTINUS' METAPHYSICS FROM GNOSTIC DENIAL TO AFFIRMATION OF THE COSMOSThis article examines the controversy between Plotinus and the Gnostics regarding the origin and value of the sensible world, focusing on Enn. II, 9, 33. It shows that, although both systems share a mystical horizon and a language of ascension toward the divine, they differ radically in their understanding of the cosmos and the condition of the soul. Valentinian gnosis interprets the world as the result of a fall in the Pleroma, generated by Sophia's audacity in attempting to have a direct apprehension of the Father. As a result of this rupture, both the ignorant Demiurge and the material prison in which the soul has become trapped arose. Salvation, therefore, consists in remembering its origin and escaping from matter. This implies a negative view of the cosmos. Plotinus rejects this perspective as theologically impossible and as an obstacle to understanding the world, since the higher hypostases cannot err; the world does not come from a fault but from the overabundance of the One. Emanation is order and continuity, not violence and rupture. Matter is not the cause of evil because it is evil, but because it is deprivation. The cosmos, therefore, is a beautiful and necessary image of the Intellect, and the soul always retains an essential relationship with its origin. The controversy with the Gnostics was decisive in Plotinus's refinement of his metaphysics and his defense of the positivity of the world as an expression of divine intelligence. © 2026, PROUniversitaria Publishing House. All rights reserved.12 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Michael Squire (ed.) (2016). Sight and the Ancient Senses. The Senses in Antiquity. London/New York: Routledge. 313 pp.Michael Squire (ed.) (2016). Sight and the Ancient Senses. The Senses in Antiquity. London/New York: Routledge. 313 pp.18 3 - Some of the metrics are blocked by yourconsent settings
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Item type:Publication, Variaciones sobre el exilio: Rafael Alberti y María Zambrano(Universidade de São Paulo. Agência de Bibliotecas e Coleções Digitais, 2025-12-19); 13 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Libro: Rosales, Diego I., Antropología del deseo. La existencia personal en Agustín de Hipona. Madrid: Universidad Pontificia Comillas, 2020Este libro, como objeto, es una invitación a tenerlo entre las manos, hojearlo aquí y allí, demorarse en una página porque sí; en efecto, su diseño atractivo, pero austero, es el primer reclamo de lectura. Luego, el título es otro llamado a introducirnos en él, pues la penuria de lenguaje que debemos sobrellevar no se refiere sólo a lo más evidente, es decir, a la escasez de vocabulario y a la dificultosa comprensión lectora que campea en las aulas universitarias, sino también a que perdemos familiaridad con la riqueza de cada palabra, tendiendo a otorgarles un único significado. Esto sucede con la palabra “deseo”, en la que prevalece tiránicamente el significado de “deseo erótico”; esto se sostiene en la etimología del latín vulgar desidium y éste del latín desidia, “pereza” (las correspondencias semánticas expresan la pretérita convicción de que la indolencia alimenta la lujuria). En este sentido, parece que el deseo sólo puede ser visitado desde la perspectiva de Freud o Lacan; sin embargo, el objeto de desear puede ser más amplio, sin que ello implique dejar de lado el significado que ha quedado como fundamental; si entendemos, de manera más general, al deseo como algo que simplemente se apetece, se abre un abanico de posibilidades para comprender la compleja realidad humana.31 6