Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

In Greek origin the word is pneuma meaning “breath, seeing, air” in translation into religious “divine breath, spirit” or “Holy Spirit”, in analysis of the theme that we developed in the previous topic it means a consequence of true asceticism, a “assistance” of the Holy Spirit in everyday matters.

In the Hebrew translation the word is “ruah” (or ruach), meaning something like “breath, air”, but distances itself from the Christian idea of ​​the Holy Spirit as a person.

The Hebrew word ruah also has the meaning of “breeze” or “breath”, in Genesis for example: “They entered the ark with Noah, two by two of all flesh in which there was the spirit of life”, in Hebrew.

The Hebrew word ruach also has the meaning of “breeze” or “breath”, in Genesis for example: “And of all flesh, in which the spirit of life was, two by two entered Noah into the ark”, the translation in this case This seems out of place in philosophy or even contemporary ideas, but since the Greeks: Plato, Plotinus and more recently the Hegelians have explored several meanings close to this of absolute spirit, truth or life. the Hebrew word “ruach” is more than that.

This spirit, which is the Supreme Good of Plato and Aristotle, will be articulated in medieval philosophy and will reach Kant’s practical philosophy, to describe the greater good that human beings should seek, but in this case it is confused with Eudaimonia, which means ethics of happiness (in a sense not always “supreme”).

Plotinum (205-207 AD) is particularly important for having received influence from Plato and having influenced: Christians, Islamic, Jewish and Gnostic Enneads through his book, his influence particularly on Augustine of Hippo is quite strong, on the nature of the Intellect and on the “beyond the Intellect”, that is, the One, although it can be classified as having a metaphysical thought, it is in the articulation of the intellect with the soul, where the One can encompass both.

This idea was developed in Augustine of Hippo, for whom it is the dichotomous separation between good and evil (Augustine was a Manichaean) that makes the intellect distant would justify the episode of the Fall of the primordial couple? Augustine’s answer is for the insufficiency of good, that is, the absence of good gives rise to evil.

So it seems more correct in a broader sense, the idea of Spirit of Truth, of Wisdom and a category “superior” to the world of substantiality.ce itself from the soul, thus raising the question of how the Supreme Good would consent to the prevailing manifestation of the evil in the world? What would justify the episode of the Fall of the primordial couple? Augustine’s answer is for the insufficiency of good, that is, the absence of good gives rise to evil.

So it seems more correct in a broader sense, the idea of ​​Spirit of Truth, of Wisdom and a category “superior” to the world of substantiality.