Heterodoxy

La Lozana Andaluza y La pícara Justina ofrecen modelos de conducta en una situación de crisis. Sendas obras se prestan particularmente a analizar cómo personajes literarios encuentran soluciones alternativas merced a su ingenio. Y es particularmente llamativo que sean mujeres quienes se caracterizan por su enorme perspicacia, el don de la palabra y una serie de saberes heterogéneos, a los que quiero prestar particular atención. Los autores de ambos textos-Francisco Delicado y López de Úbeda 1-tienen formación médica y se pueden, sobre todo el primero, circunscribir a una actitud típica del llamado humanismo médico. Esto puede explicar el interés y la visión irónica de una serie de prácticas relacionadas con la medicina, la filosofía natural y las artes adivinatorias. 1. La Lozana Andaluza (1528) de Francisco Delicado y el saber El Retrato de la Lozana Andaluza, publicado hacia 1528 anónimamente en Roma, no es una novela picaresca, sino una obra genéricamente híbrida, que se relaciona tanto con la llamada corriente celestinesca como con la picaresca femenina 2. Esta novela dialogada, si la queremos llamar así, cuenta el periplo vital de una mujer hermosa e inteligente 3 que, tras haber viajado con su primer marido, un mercader italiano, por 1 Véase a propósito de la autoría del texto la introducción de la reciente edición de Mañero Lozano (2012: 30-53) con un estado actualizado de la cuestión. No voy entrar aquí en este debate, pero por los resultados de mi análisis apoyo la candidatura de un médico como autor del texto. 2 Véase al respecto mi introducción a la edición de La Lozana Andaluza (2013: LXVIII). Citaré de esta edición indicando entre paréntesis el mamotreto y la página. 3 Las referencias a la inteligencia de la protagonista son legión: «Muncho más sabía la Lozana que no mostraba, y viendo yo en ella munchas veces manera y saber que bastaba para cazar sin red, y enfrenar a quien muncho pensaba saber, sacaba lo que podía, [...]» (Argumento, 10); «La señora Lozana fue natural compatriota de Séneca, y no menos en su inteligencia y resaber, la cual desde su niñez tuvo ingenio y memoria y vivez grande» (I, 13) y «[...] y como veían que a la señora Aldonza no le faltaba nada, que sin maestro tenía ingenio y saber, y notaba las cosas mínimas por saber y entender las grandes y arduas, holgaban de ver su elocuencia; y a todos sobrepujaba, de modo que ya no había otra en aquellas partes que en más fuese tenida, y era dicho entre todos de su lozanía, ansí en la cara como en todos sus miembros» (IIII, 20).

In wandering my internal "alleyways" I once found myself in a cardboard-box factory of old Tilly-sur-Seulles, a bit of dust on the worn floorboards, and an interesting array of consecrated "hosts" with blood-dappled sigils, affixed to blue silk, near a window open to a very tall elm tree. "The Oratory in Eugene Vintras' factory!" I recognized with surprise — intrigued that I had landed there, in view of the actual TREE where his predicted Madonna had appeared in Her spangled-blue belt upon a pink cloud. Of course, Eugene's Saint Michael ALSO first knocked on his door in this honest workaday environment; a rather downcast old man, curiously confiding, "I am very TIRED, everywhere I present myself, they look at me with

In the mid-90s, Lebanon’s Hezbollah movement and the Iranian Ayatollah Khamene’i both banned bloody forms of self-flagellation such as tatbir (cutting the forehead with a sword), calling them backward and un-Islamic. They argued that Shi‘a Muslims ought to imitate Husayn by actively fighting against oppressors rather than passively mourning Husayn’s martyrdom. This prohibition has not been unanimously applied in all Muslim
countries, including Syria, where such practices persisted until the Arab Spring (when virtually all Shi‘a Muslims left the shrine-town where these practices were performed). By closely reading the linguistic, conceptual, and juridical discourses that circulated in Syria in order to justify this position, the paper shows that the performers of tatbir conceived of these rituals in revolutionary, rather than reactionary, terms. By examining the performance and reception of flagellation processions in terms of differing modalities of affect, the paper opens up spaces for rethinking ‘revolution’ and ‘redemption’ in contemporary Twelver Shi‘ism.

The information overload produced by the printing press and the new forms of the structuring of knowledge are echoed in fi ctional works. The essays assembled in this book study the textualization of problematic forms of knowledge in medieval and early modern Spanish literature. Literary Works like the Libro buen amor, La Lozana Andaluza, or the Guzmán de Alfarache are read against the backdrop of scientifi c developments of their times. www.degruyter.com

In 1819, a teenager named Joseph Smith found himself overwhelmed by the many different denominations of Protestantism vying for converts in New York state.  This lead Smith to wonder which of the various Christian denominations is truly Christianity. That is, Smith seemed to be concerned with the problem of heterodoxy. This problem is distinct from the problem of interreligious disagreement and is more fundamental, since it threatens the very content of religious faith.  This paper explores Smith's solution to this problem and argues that his solution fails to solve the problem.

Situates the life and fiction of Inkling Charles Williams in the network of modern occultism, with special focus on his initiatory experiences in A.E. Waite’s Fellowship of the Rosy Cross. Roukema evaluates fictional projections of magic, kabbalah, alchemy and ritual experience in Williams’s seven novels of supernatural fantasy. From this specific analysis, he develops more broadly applicable approaches to the serious expression of religious experience in fiction. Roukema shows that esoteric knowledge has frequently been blurred into fiction because of its inherent narrativity and adaptability, particularly by authors already attracted to the syncretism, multivalence and lived fantasy of the modern occult experience.

The 1964 published magic gem is re-read to refer to the "Cross-beam of the Redeeming Son" in a probable Christian baptismal invocation containing pre-orthodox terminology, 'magic' ciphers, and iambic metrical verses.  The formula probably stems from a late 2nd century heterodox Christian group using an early depiction of Jesus not based specifically on the canonical gospels.  The inscription of the gem on the reverse is the work of a secondary hand better informed by the standard magical literature.

GEYİKLİ BABA’NIN İNEGÖL’E YERLEŞMESİ, ORHAN GÂZÎ ile İLİŞKİSİ ve HETERODOKSLUĞU YÖNÜNDEKİ İDDİALARIN KESİN DELİLLER IŞIĞINDA ÇÜRÜTÜLMESİ

(Settlement of Geyikli Baba in İnegöl, His Relationship with Orhan Ghazi and Refutation of the Arguments on His Being A Heterodox in the Light of Direct Evidences)

Hakan YILMAZ*


Özet:

Osmanlı Uç Sultanlığı’nın ilk ve en önemli yerleşim merkezlerinden biri olan İnegöl ucuna yerleşerek, Bursa muhâsarası sırasında dervişleriyle birlikte Kızılkilise (Kemaliye/Keles) taraflarını fetheden Geyikli Baba ile Orhan Gâzî arasında yaşanan ilginç bir vak‘a, XV. yüzyıl başlarında düzenlenmiş olan eski bir belgeye yansımıştır. Üç parça hâlinde günümüze intikâl eden bu belgenin yalnız ilk parçasında yer alan kayıtlara dayanılarak, XX. yüzyıl başlarında ilkin Geyikli Baba’nın rakı ve şarap içen heterodoks bir derviş olduğu iddiâsı ortaya atılmış; daha sonra ise farklı tarih araştırmacıları tarafından bu isâbetsiz yaklaşım, Baba’nın çağdaşı diğer Türkmen babalarının da karakteristik bir özelliği imiş noktasına taşınmıştır.

Bu bildiride, Geyikli Baba ve XIV. yüzyıl Türkmen babalarının heterodoks bir yaşam tarzını benimsedikleri iddiâsının temelini teşkil eden bu tartışmalı belgeden, bu belgede anlatılanları tekrâr eden anonim bir yazmadaki ortak bilgilerden ve dönemin diğer tarihî materyallerinden hareketle, İnegöl ucuna yerleşen Geyikli Baba’nın Bursa fethi sırasındaki ve sonrasındaki faaliyetleri, Orhan Gâzî ile yakın ilişkisi ve burada kendisine vakıflar tahsis edilmesi konuları mercek altına alınarak, Baba’nın heterodoksluğuna yönelik mesnedsiz iddiâlar kesin deliller ışığında çürütülmeye çalışılacaktır.

Anahtar kelimeler: İnegöl, Geyikli Baba, Orhan Gazi, Bursa’nın fethi, heterodoksi.


Abstract:

An interesting event experienced between Geyikli Baba who settled at the edge of Inegöl, one of the earliest and most significant residential areas in the Ottoman Sultanate in the Edges and conquered the area of Kızılkilise (Kemaliye/Keles) together with his dervishes during the siege of Bursa, and Orhan Gâzî, is found in an ancient document issued at the beginning of the XV century. Based on the records under the first of the three pieces of this document have lasted to today, firstly a claim that Geyikli Baba was a raki and wine drinker and a heterodox dervish was asserted; then this inappropriate approach was taken to such an interpretation by different history researchers that such was also the characteristic features of the coevals of Baba, namely the Turkmen babas.

This paper attempts to refute the baseless claims on heterodoxy of Baba in the light of the conclusive evidences by analyzing the issues with regards to the activities of Geyikli Baba who settled at the edge Inegöl during and after the conquest of Bursa, his close relationship with Orhan Gâzî and allocation of foundations to him, with references to this controversial document constituting the basis of the claim that Geyikli Baba and Turkmen babas in XIV century adopted an heterodox life style, the common information in an anonymous writing repeating those expressed in the aforementioned document and other historical materials from such period.

Key words: İnegöl, Geyikli Baba, Orhan Gazi, conquest of Bursa, heterodoxy.


* Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Yeniçağ Tarihi bölümü. hakanyilmaz.makale-iletisim@hotmail.com

The origins of the complex interplay linking heresy and medieval translation of the Bible may be identified in the ambiguous French cultural context of the 12 th century. Later developments such as the Lollards, the Hussites, and the Reformation followed the pattern established by the Waldensians and the followers of Lambert the Stutterer, but they were not mere avatars, in a chain of dissident movements. The situation appears to be different at the beginning and at the end of this chain, in the case of French literature, and in the Ruthenian or Romanian one. There is an endless oscillation between high-prestige and low-prestige levels of culture, linked with the scholastic or academic milieu and that of popular culture. Texts circulated from one level to another and from one linguistic area to the other. Franciscans and Dominicans also played an important role in the creation of religious texts and biblical translations, leading to odd and ambiguous situations in the Hungarian or Romanian cases. The same happened in Ruthenia, under the influence of the Benedictine Glagolites. There may be a link between the Central European and early French experiments, but the original phenomenon had no dissident undertones. The Church never forbade the translation of the Bible, only translations linked to the person of a certain heretic, and did not accept the use of vernacular translation in preaching, where a Latin sacred text had to be used. There was a preference for the addition of an explanatory apparatus or canonical commentaries in those translations, and this is one of the most characteristic features of early French translations. Because the Old Testament was a book of history, vernacular sacred texts were often accompanied by profane stories, to the point that French influence can be traced through the pan-European circulation of profane subjects as well. The social aspects of the phenomenon are less clear, as there were various textual communities, with various priorities, united only by a common interest in the use of the vernacular language. The current study is a foray into a grey area that needs to be analysed in future studies.

Influenced by his Romantic environment, Schleiermacher engaged in an attempt to deny the essentiality of doctrine in religion. Doctrine is no longer considered the divine message through which religion starts, but a secondary product, the verbal formulation, depending on a cultural setting, of religious affections. All doctrine embeds a particular cosmology; the religious element of any doctrine is simply the idea of unity, which is applied to the cosmological representation taken from the cultural environment. Being a human product, religious doctrine, like any other type of human knowledge, is prone to error, permanently under revision. The static view of religious dogma is replaced by a dynamic and fallible one. Schleiermacher rejects all kind of revelation received “from above”, limiting religious knowledge to what is confined within the limits of human religious experience.
Through a scientist and phenomenological critical approach, he dismisses several major traditional Christian doctrines, such as Eschatology, all “sacred history”, many elements of Biblical cosmology, such as the doctrines about angels, devils, Satan or Hell.

This article investigates the circumstances of the network of the heterodox-oriented physicians of the second half of the 16th century, in particular at the court of the Catholic King of Poland and Lithuania, Stephen Bathory (1576-1586). The aim of the article is to reveal how deeply the confessional identity and the professional activity of learned physicians were intertwined at respublica medicorum during the late Reformation. The network of so called “Arian Physicians” was established among Italian religious dissidents in Central and Eastern Europe, especially in Poland-Lithuania.

By studying distinct rhetorical tropes of ineffability and negation in the novel, this article argues that in the Persiles Cervantes was profoundly interested in probing the limits of language and its capacity to represent intense affects such as love. This characteristically mystic language suggests a more fundamental engagement with mysticism than has previously been recognized and offers a powerful metacritical response to conventionally negative evaluations of the novel.

El escritor español Isaac Muñoz representa a los artistas finiseculares dados a la transgresión en línea con la consigna modernista de épater le bourgeois. Su insólita obra constituye de pleno derecho un catálogo de la disidencia para los estetas del decadentismo. En una época en que las teorías de autores como Kraft-Ebbing o Havelock Ellis categorizaban las parafilias como "desviaciones" o "perversiones" sexuales (que podían ser incluso penadas por los Códigos legales de los diferentes países), Isaac Muñoz propugnará una moral diferente y transgresora, más libre.

This monograph of the religious life of the late Ottoman Empire covers several significant features of the Turkish religious landscape. Beginning with the westernizing reforms at the turn of the nineteenth century, Alkan notes the role of the ulema in this reform before considering Sultan Abdülmecid and the Tanzimat Period. He then traces the early growth of the Babis from the rule of Necib Pasha in Iraq and the opposition to the Babis. The role of Iran in the growth of the Babi faith, focusing on the activities of Baha’u’llah characterizes the Ottoman Reform Elite. The development of Baha’i in the context of the Young Ottomans and other “fathers” of Ottoman constitutionalism is explored and Alkan considers the Iranian reformers as well as the Young Turks in relation to the Babis in nineteenth-century Istanbul. ‘Abdu’l-Baha in the Ottoman context of the turn of the century and the Kemalist reform round out the discussion. Indispensable for historians of Islamic breakaway religions, Alkan’s monograph fills a gap in many accounts of emergent religions.

Table of Contents
TABLE OF CONTENTS (page 9)
Illustrations (page 11)
ACKNOWLEDGEMENTS (page 13)
FORWARD (page 17)
INTRODUCTION (page 19)
1 REFORMS IN THE LATE OTTOMAN EMPIRE (page 27)
2 EARLY BABIS IN THE OTTOMAN EMPIRE (page 37)
3 THE BABIS, IRAN AND THE OTTOMAN REFORM ELITE (page 59)
4 THE BAHA'IS AND THE 'FATHERS' OF OTTOMAN CONSTITUTIONALISM (page 99)
5 IRANIAN REFORMERS, YOUNG TURKS AND THE 'BABIS' IN 19TH CENTURY ISTANBUL (page 117)
6 'ABDU' L-BAHA AND THE OTTOMANS, 1890S -1910S (page 145)
7 FROM EMPIRE TO REPUBLIC: STATE AND RELIGION IN THE ERA OF KEMALIST REFORM (page 183)
CONCLUSION (page 219)
APPENDICES (page 227)
BIBLIOGRAPHY (page 247)
INDEX (page 267)

El presente volumen reúne las comunicaciones presentadas en el Coloquio internacional «Los malos saberes»que tuvo lugar en Tréveris en noviembre del 2013. Este coloquio se organizó en el marco del proyecto de investigación «El arte de pronosticar entre seriedad científica y ciencia oculta: la textualización de la fisiognomía en la literatura áurea española», financiado por la DFG  y que, a su vez, forma parte de la red hispano-alemana Saberes humanísticos y formas de vida  . En él se pasó revista a qué formas de vida, prácticas sociales y saberes vinculados con ellas entraron en conflicto con las normas morales, éticas y religiosas de la sociedad áurea; para ello se analizó en qué medida se problematizan y/o se censuran determinados conocimientos y mediante cuáles mecanismos de restricción y exclusión y se persiguió establecer qué función desempeña la literatura en estos procesos y cómo se lleva a cabo la textualización de los saberes marginados en distintos géneros literarios en los Siglos de Oro.

In this talk I aimed to demonstrate, - following the argumentation of Hubert Seiwert -, why religion and religions are no empirical objects but categories of our mental activity.
The talk was held in Heidelberg on the 31st of Mai 2019 at the Studierendensymposium der Religionswissenschaft.

The aim of this monograph is to present, for the first time in Czech,
a selection of the most important works of the heterodox Lutheran
pastor Valentin Weigel (1533–1588), along with an extensive study
of his life, work and influence.
The introductory study consists of three parts. The first part
describes the background of the Protestant Reformation and elaborates
the most important principles of Martin Luther’s teachings.
It presents the major Protestant controversies and specifies points
which “radical reformers”, or “spirituals”, differed on at a later
point. The first part also deals with the tradition of German Mysticism
in the 16th century and its influence with special attention
given to Theologia Germanica, an anonymous work first published
by Luther himself at the very beginnings of the Reformation. Two
figures, Paracelsus and Sebastian Franck, are presented in greater
detail with the aim of introducing the context for Weigel’s work. An
overview of Weigel’s life, studies and works is also provided here.
The second, analytical, part of the book is a comprehensive
analysis of the works of Valentin Weigel. It distinguishes between
the two main streams of thought which inspired Weigel: German
Mysticism including its adoption during the Reformation, and
the natural philosophy of Paracelsus along with the legacy of Florentian
Neoplatonism. The second part is divided into three sections
(thus corresponding to the division of Weigel’s oeuvre once
established by Winfried Zeller): 1. Early works influenced substantially
by German Mysticism, Boëthius and to a certain extent
also by Paracelsus. 2. Works in which the reception of Paracelsian
ideas become more apparent and typical, with a particular focus
on Weigel’s recently published commentaries on Genesis. 3. Late
works where criticism of Lutheran orthodoxy becomes predominant.
In each section, the primary works of the respective period
are analysed in detail separately and an account of their most
important topics and concepts is provided. With the aim of establishing
precisely the sources of Weigel’s thinking and demonstrating
their relevance, the analysis also points out the influence of
Augustine and Pico della Mirandola on Weigel’s interpretation of
the Genesis creation account. Finally, each section closes with a
partial summary of the relevant period of work in order to provide
insight into the evolution of Weigel’s thought: from the “mystical”
beginnings, yet always tinted with certain (theological as well as
philosophical) ideas of Paracelsus, through to the more specifically
“Paracelsian” and “theosophical” period back to his mystical
roots, although here on another level. It now involves a critical
overtone against Protestant orthodoxy and its religious practices,
with a new concept whereby the “heavenly body” of Christ – and,
consequently, of every newborn Christian – differs substantially
(wesentlich) from the natural body; with the conviction that there
is no remedy for the irreparably corrupt world with its established
outer church (Mauerkirche) and with a new emphasis not only on
religious tolerance, but on “freedom of the spirit”. Weigel thus
seems to have accepted a more gnostical position – the position of
the “free spirits”, criticised, among other things, by the anonymous
author of Theologia Germanica, or similarly by Luther preaching
against the Schwärmer.
The third part deals in extenso with Weigel’s influence – which
was beyond all doubt enormous. Although none of his work was
published during his lifetime (apart from an obituary), his ideas
were not completely unknown to others, as the examples of Oswald
Croll, Heinrich Khunrath, Johann Arndt, or even Rudolph II
demonstrate. Nevertheless, when Weigel’s work came into print
after 1609, it caused a genuine uproar and resulted in vehement
“anti-Weigelian” criticism from the Protestant orthodoxy. Weigel
was seen as an arch-heretic, and for almost a century every call
for tolerance or pacifism was labelled as “Weigelian”. The critics
typically viewed “Weigelianism” alongside “Paracelsianism” and
“Rosicrucianism”. In the present volume, the wave of criticism is
analysed in depth and the points of contacts with Paracelsus and
Rosicrucianism are examined. Separate chapters are dedicated to
the influence of Valentin Weigel on Jacob Böhme, J. V. Andreae,
and particularly J. A. Comenius whose Centrum securitatis is paid
special scrutiny.
The major part of the volume consists of a scholarly translation
of Weigel’s selected works. The aim was to cover the complexity
of his motifs, as well as provide an overview of the evolution of
his thought over time. Although the purpose of the translation is
a presentation of Weigel’s work in its complexity, there was nevertheless
the need to keep the book within reasonable limits. The
translation is therefore inevitably selective. Thanks to Weigel’s
repetitive style, however, numerous ideas from the omitted chapters
often also appear (sometimes literally) in the texts included in our
selection. The footnotes trace Weigel’s sources in order to place
his ideas within their historical context, serve as cross-references
or provide a brief commentary.

Le présent essai est un avancement de thèse en Sociologie de la Religion, à propos de
l’idéologie de différentes organisations catholiques libérales, à savoir : organisations
catholiques pour la diversité sexuelle, organisations catholiques pour les droits reproductifs,
organisations catholiques pour le célibat sacerdotal optionnel et organisations catholiques
pour l’égalité de genre. Ces différents groupes, malgré leur singularité, sont reliés entre eux
puisqu’au fond ils partagent la même logique : de s’affirmer catholiques et en même temps
libéraux, en refusant la position officielle de l’Église sur des sujets tels que
l’homosexualité, l’avortement, le célibat ou l’ordination de femmes. On expose et compare
trois modèles de compréhension de ce phénomène : la dialectique, le surréalisme et le
métissage. On explique comment il y a une vision dialectique sous-jacente à la perspective
de l’Église et aussi à la perspective des organisations, qui sert de justification à leur propre
point de vue idéologique ; par contre, on explore la conception de la contradiction proposé
par le surréalisme et son possible utilisation pour interpréter ces groupes, et finalement on
propos le métissage comme modèle d’analyse plus productif à la compréhension de ces
organisations, qui résulteraient d’une mélange idéologique entre le catholicisme et la
libération sexuelle.

Resumen. En el siglo XVI, con la figura del sevillano y protestante Antonio del Corro, se inaugura la tradición del intelectual que debe huir de España por motivos religiosos o políticos y ha de ganarse la vida en Europa como profesor de español y publicar obras para la enseñanza del español. Ya en el XVII, nos encontramos con otro ejemplo similar en el toledano Juan de Luna. En este trabajo nos centraremos más bien en otras figuras menos conocidas del XVII, como el madrileño Carlos Rodríguez Matritense, autor de Linguae Hispanicae Compendium (Copenhague, 1662), y como Marcos Fernández, profesor itinerante por Europa y que aquí interesa por Olla podrida a la española ([Ámsterdam], 1655). El círculo se cierra otra vez en Londres en el siglo XVIII, donde recaló de nuevo un sevillano protestante, Félix Antonio de Alvarado, autor de un diálogo y otros escritos incendiarios contra el papismo, parte de Diálogos ingleses y españoles (Londres, 1718). En la misma línea Pedro Pineda lanza en Londres en el siglo XVIII diatribas antipapistas pero también antiborbónicas y antiacadémicas en sus obras para enseñar español.
Resumé. Antonio del Corro, protestant de Séville, inaugure au XVIe siècle la tradition du intellectuel espagnol qui doit s’enfuir d’Espagne pour des motifs religieux ou politiques, contraint de devenir professeur d’espagnol et de publier des ouvrages destinées à l’enseignement de l’espagnol pour gagner sa vie. On trouve également Juan de Luna, tolédan, au début du XVIIe siècle, comme autre exemple. Dans ce travail, nous nous concentrerons plutôt sur d'autres figures moins connues du XVIIe siècle, comme Carlos Rodríguez Matritense, auteur du Linguae Hispanicae Compendium (Copenhague, 1662) ou Marcos Fernández, professeur itinérant en Europe, intéressant notamment pour son Olla podrida a la española (Ámsterdam, 1655). On trouve à Londres, au XVIIIe siècle, un protestant de Séville, Félix Antonio de Alvarado, auteur d’un dialogue et d’autres textes incendiaires contre le papisme qui font partie des Diálogos ingleses y españoles (Londres, 1718). Dans la même lignée, Pedro Pineda lance à Londres, au XVIIIe siècle, diatribes antipapistes mais aussi contre les Bourbons et contre l’Académie royale espagnole dans ses ouvrages pour enseigner l’espagnol.

Este artículo propone una lectura crítica de un libro extensamente citado en el ámbito de los estudios sobre el tema de la negritud argentina, pero muy poco analizado. El ensayo Cosas de Negros de Vicente Rossi, escrito en 1926, llama la atención por haber abordado la temática racial –y particularmente, afro– en un contexto donde la idea de la desaparición de la población afroargentina ya era un discurso ampliamente aceptado. En este sentido, nos preguntamos en qué medida el libro de Rossi puede leerse como una obra disidente ante el discurso dominante de su época. En otras palabras, indagamos con Savater si es posible pensarla como una producción heterodoxa. Para ello, ofrecemos un recorrido donde apuntaremos algunos datos sobre la labor intelectual de Rossi y las relaciones que éste mantuvo con sus contemporáneos, así como un análisis de la obra que busca reconocer los debates y disputas en los que se inscribe tomando posiciones muchas veces controversiales.