Diccionari filosòfic, volum 02
⚠️ Avís de contingut
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~79.400 paraules · 377 passatges
Cita aquesta obra
- APAVoltaire. (n.d.). A Philosophical Dictionary, Volume 02 [Diccionari filosòfic, volum 02]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/voltaire/a-philosophical-dictionary-volume-02
- MLAVoltaire. A Philosophical Dictionary, Volume 02 [Diccionari filosòfic, volum 02]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/voltaire/a-philosophical-dictionary-volume-02.
- ChicagoVoltaire. A Philosophical Dictionary, Volume 02 [Diccionari filosòfic, volum 02]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/voltaire/a-philosophical-dictionary-volume-02.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
Volum 2 de deu del «Diccionari filosòfic». Arius – Baptism. Hi ha l'article sobre l'ateisme, dels més discutits del recull.
Context i història
El format és l'argument: un diccionari es consulta, no es llegeix seguit, i això el feia impossible de refutar en bloc i fàcil de fer circular clandestinament. Voltaire el va publicar anònimament el 1764 i el van cremar a Ginebra i a París. Avís d'edició: al catàleg hi ha DUES edicions del «Diccionari filosòfic» — aquesta en deu volums i una altra en un de sol, «Voltaire's Philosophical Dictionary». No són cap duplicat: són tries i traduccions diferents, i els articles no s'hi corresponen un a un. L'original és francès.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
After his death, the troubles caused by the single word "consubstantial" agitated the empire with renewed violence. Constantius, son and successor to Constantine, imitated all his father's cruelties, and, like him, held councils--which councils anathematized one another. Athanasius went over all Europe and Asia to support his party, but the Eusebians overwhelmed him. Banishment, imprisonment, tumult, murder, and assassination signalized the close of the reign of Constantius. Julian, the Church's mortal enemy, did his utmost to restore peace to the Church, but was unsuccessful. Jovian, and after him Valentinian, gave entire liberty of conscience, but the two parties accepted it only as the liberty to exercise their hatred and their fury. Theodosius declared for the Council of Nice, but the Empress Justina, who reigned in Italy, Illyria, and Africa, as guardian of the young Valentinian, proscribed the great Council of Nice; and soon after the Goths, Vandals, and Burgundians, who spread themselves over so many provinces, finding Arianism established in them, embraced it in order to govern the conquered nations by the religion of those nations. But the Nicæan faith having been received by the Gauls, their conqueror, Clovis, followed that communion for the very same reason that the other barbarians had professed the faith of Arius. In Italy, the great Theodoric kept peace between the two parties, and at last the Nicæan formula prevailed in the east and in the west. Arianism reappeared about the middle of the sixteenth century, favored by the religious disputes which then divided Europe; and it reappeared, armed with new strength and a still greater incredulity. Forty gentlemen of Vicenza formed an academy, in which such tenets only were established as appeared necessary to make men Christians. Jesus was acknowledged as the Word, as Saviour, and as Judge; but His divinity, His consubstantiality, and even the Trinity, were denied.…