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Francisco Boix, a photographer in hell

Francisco Boix (1920-1951) was a photographer and militant anti-fascist Catalan Unified Socialist Youth. During the English Civil War worked as a photographer in the magazine Juliol. In 1939 he went into exile in France where he joined a company of foreign workers integrated into the French army. In May 1940 was captured by German forces invaded France, like many English. The Nazi army was sent in early 1941 to the concentration camp of Mauthausen-Gusen, which killed two-thirds of the more than 7,000 English held there.

In Mauthausen, Boix worked most of his period of detention in the photo lab of the field that the Administration intended mainly for police use. Until 1945, managed to hide a large number of photographs showing aspects of the harsh reality of the field and practice of extermination of prisoners. Many of them also appeared the faces of the SS responsible for the field and high-ranking Nazi who visited him.

Boix was witnessed in 1946 in two trials against Nazi war criminals: In Nuremberg and Dachau.

Here you have a documentary that chronicles his life and his stay in the Mauthausen concentration camp, and the framework that had to be devised to hide the photos that would become key evidence in the various trials of Nazi war criminals in which he participated.

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Francisco Boix (Wikipedia)

Francisco Boix statements in the Nuremberg trials

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The role of Virgil in The Divine Comedy

In the Divine Comedy we find two main characters, Virgil, Dante's guide through Hell and Purgatory, and Beatrice, Dante's guide through Paradise. There are few who believe that Virgil would represent the right along this journey and Beatriz faith. However, this section will not try to analyze what is Virgil, but trying to analyze the reasons for choosing the Roman poet Dante, and Virgil image I had of the medieval world. Domenico

Comparetti gives us a clue about the reasons why Dante chose Virgil and not another, one of the features that come close to Dante's Virgil patriotism and love of intellectual truth. All this is easier to understand if we assume that Dante felt a special affection for Latino culture, " Latin All Glory glory feels as Italian" . This feeling, this kind of utopian political idea was based on Dante stated Virgilio. The problem for the Roman author, was that his ideal was too high to rule the Roman Empire. For him the world made sense, was order and dignity and carried a sense of history, something that no one has ever said, except the Hebrew prophets.

Paper, or at least one of the roles of Virgil along this comedy is to remember the heroes and myths of ancient poetry. Although Dante likes to read or edit, depending on your taste, the myths that were the subject of the most famous ancient poems, Virgil knows, interprets and explains without any problem. Is a representative of that ancient time and also very knowledgeable about it.

Dante peopled with characters the Hereafter, and they all have one thing in common: they are shadows, they are dead. Yet the most extraordinary thing about these characters is the treatment that has for them. Despite being born in the books characters, treats them as if they were real characters. Therefore all are judged to punishment or reward with Hell or Heaven.

Leaving aside the long list of characters of antiquity that Dante uses throughout his work and role plays Virgil in this environment, it should be noted, albeit briefly, the image they had of Virgil in the Middle Ages.

Virgilio was accepted by Christians, unlike other pagan writers, for his poetry. The poetic word inspired means that the speaker ignores some of what your message is going to mean for others. Once accepted as prophetic Virgilian Eclogue IV, Virgil was admitted as a proper reading for Christians. Do not think that this is a simple accident or a curiosity of literature. Virgilio is the link between the ancient world and the world was coming.

In any case, there is a particular medieval conception of Virgil makes a magician, mostly thanks to some legends. The Virgilio before us in The Divine Comedy still has some background of the legend of wizard and knows the road to hell, hell knows perfectly, deals with demons and has power over them, etc.

The Virgil takes Dante to his work is therefore partly inherited, but partly also acquired for himself, seeing in him certain values \u200b\u200bthat Roman author defended himself. In any case, it is curious that Dante put a pagan Virgil as an example of good moral and right reason, that it could serve as an example for Christians of the fourteenth century. In the same way was also a moral level model which can be reached every man, whether Christian or not, with God's help (of course).

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Lévi-Strauss: Structuralism and myth

Structure

structure concept

A structure is a scheme with possible changes, not just a set of different elements, must also have the ability to generate other systems or new models but they are equivalent to the previous. There is, therefore, a dynamic, a character generator. Example: Impossible Love, Romeo and Juliet, Tristan and Isolde, etc. A structure, therefore, is a system. What is important in a system are its elements, but the relations established between them: The items vary, but the system will remain the same, if not change the relations and functions.

fundamental features of the structure:

1-A structure is a set of related items so if you change just one element changes everything.

2-elements in a structure and system are not isolated, always be introduced into a larger system or higher (for example, the play "Romeo and Juliet" would be required to enter into legal philosophy and the role of families in the moment.) The relationship between systems is as follows: If you change the upper system, change the subsystems.

3-Prediction: if you change something, change something else in a particular way (X changes as Z).

4-If you make a model has to account for all phenomena that occur in it.

structure and myth The

structures are models, not empirical facts and relationships. It is an ideal image of the functioning of all myths. The structure is a system, a set of diversity in which each element plays a role with respect to other elements. They are all interrelated.

can predict the reaction of the model knowing the relationships and the laws of the systems. This is legislation that reorganized the field. The system is a structure that is never identified with the elements that compose it, but the correlation between them and the correlation they occupy. It may happen that several elements and the rules and the system remain identical. A varies, has a history. It has stability, but this is not final. The system is never closed completely (eg, the languages \u200b\u200bof neighboring languages \u200b\u200bassume terminology).

Mythology

There is only a myth

mythemes: The mytheme is the first part of a myth. Is the smallest unit of meaning (what language would be the word). The mytheme is repeated in many myths, but may have variations. Mytheme If some elements of change (in other myths which displayed this mytheme) other change in the chain. The mini mytheme is a complex system of elements included within the myth (which is a higher, wider).

Every myth can not be studied independently of the others. All myths are reduced to one (in America revolves around the issue of fire). All realities of myth have expanded the existing myths. The meaning is the set of this mythology, not a particular myth.

The myth transcends language

In language there are two levels: the phoneme (the unit Minimum nonsense) and phrases (meaningful unit). A mytheme (the smallest unit of a myth) holds many meaningful sentences is much richer. In a myth either appear much significance axis. The meaning is produced by the convergence of all these axes simultaneously and not by exclusion (as science does). Time ends myth.

disappears in mythic language the difference between signifier and signified, and so disappears the reference of the meanings. Thus the myth transcends all language is pure meaning, is not significant.

The myth has a surplus of meaning. Dice While we can not "translate" our language, which is an impoverished language.

Inertia of significant

myth is still telling the same way, although there are factors that no longer turn on, but in the past itself is understood. The elements of myth evolve by correlation: an element can assume the role of a second element, and the second element is weakened or take part of the role of a third element, etc.. The evolution of the elements is a stabilizing factor.

The changes are also mediated by rites (and others), if the ritual has not changed, for example, the myth will not change.

The myth does not reflect reality given the representation by torsion of the structure.

The Problem of history

abolishes the myth of history. Although it has the form of a story does not count as an event occurs and the consequences that flow from it. There are elements in the mythic story that dismantle the historical, its quality as an account of events. One of the basic procedures is repetition: the myth relies on cyclical events, so the singularity of the reported falls in value. There was an interest in common and repeatable when the cycle ends or resume. From the standpoint of history, the myth has the task of identifying the past and present, repeat the past.

abolishes the myth real history, as history discourse has been abolished. This is objected that some myths explain the origin of habits, customs, behaviors, rituals, etc, looking to collect historical events. Levi-Strauss argues that stories about derivatives, which are intended to include the perception of historical developments within the mythology.

If history denies denies the subject of history because the myth does not say who acts. The designations, including names, do not refer to specific individuals in history. Also, do not require authors mythemes, so the subject is not an explanatory factor of the story, and therefore expendable in anthropological science. The subject disappears.

Role: The subject is dissolved in roles, which are not identified with any personal identity.

In some societies, in which the myth has disappeared or has become a mere story can be said to have produced the collapse of the myth as semantic paradise.

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Umberto Eco's hermeneutics Hermeneutics Blumenberg

basic ideas:

1-There are some (ontological statement) and also we know it (The somewhat presemiósico)

2-Knowing something is an unlimited process of interpretation. Semiotic process (semiosis = action to signs).

3-Theory of the text.

presemiósico Something

This affirms against philosophies that argue that there is only language. Eco believes that there is something prior to language, but not know it. The language is a response to the provocation of something. Discuss the possibility of different interpretations something arises that there is that something. Necessarily have to be a thing to have an order, a theory, etc. Not only is there something to talk about, but also for its meaning there biases that are pre-linguistic: up, down, gobble, expel, walk, sleep, watch, birth, death, possession, artifact, etc .... All these cases (and more) are perceptions qualifying.

presemiósico This makes us something to talk about is the dynamic object. It is dynamic because it is what started it all, that provokes.

Eco has produced an analysis to indicate how an unknown experience forged the concepts and components involved. How that something happens to be semi: 1-Type

cognitive (CT): A set of approximate representations (not definitions) we do from fields known to unknown fields in order to understand (CAPT). Assumed knowledge and are projected to be similar to play something new (a new phenomenon). This is something to integrate the cultural universe available. Content

2-nuclear (CN): socially accepted set of interpretations that bring together a community / culture around a TC. The nuclear contents are public, while the cognitive can be private. Sometimes they may coincide. Is the stabilization of the cultural meaning of objects.

3-Content Encyclopedia (CM): Contents of the Encyclopedia of the term in question in a given society. In a culture there are also particular interpretations, public, contradictory, and so on. The content of the encyclopedia includes all interpretations of a culture. Sectoral divisions arise here (the same object from different perspectives). Includes the distribution of knowledge.

The three processes are involved in making something, something new in the cultural universe (a novelty).

semiotic process

that should be transformed into a dynamic object sign. Everything, in principle, can be converted into a sign. Everything can be converted into a sign does not mean that everything is a sign. Only be significant things from the time they turn them into a sign.

The sign function:

The sign is not a thing, is a function, it must enter a code to get a meaning. It is a sign function because its value can change (the horses will be worth different depending on the code that you're moving, agriculture, economics, biology, etc..). Is a function, too, because its function may be significant or meaning depending on context.

The sign function is always conventional, single and are not accessible (even for small groups or secret). Traits

sign:

1-A sign is something else rather than

2-The sign is materially different from the thing that is a sign.

3-In the sign, the level of expression differs by substance and form, and the same may be implemented in another substance.

4-To have mark must be capable of producing a signic occurrence in relation to a type.

5-The sign can be used to lie or say. Can be used to lie because can produce the sign even if the object does not exist (the sign may have a meaning but there is no meaning: for example, "Unicorn").

multidimensionality of axes in the cultural universe : There are plenty of axes within a culture. The sign function acquires a meaning depending on where you drop shaft. Any sign may be placed on any axis. Theory

text

Application in the study of texts

The text is the universal term, a text is a coherent sequence of sentences, has a plurality that is bonded, there is an order of exposure (a phrase goes after the other). A text can not be contradictory, it must be consistent. The text is an expansion of the minimal meaningful unit, so the minimum element has the potential to become text. Any definition is intertextual. The text has a structure that governs its own development. Text can be an invention because it requires interpretations that are not in the text.

The topic

is the basic attitude of a text that copper makes sense and not another. It is the core of a narrative structure that makes sense copper and not another. The topic highlights the possibilities and the limits of the text, not to break the literary scheme. Possible Worlds

A possible world can be interpreted as a development of events. Eco puts a precondition to these worlds: the necessary reference to "real" world in which we live: no possible world is completely independent of the world really lived by the reader or author.

textual interpretation

The empirical Author (The undersigned, if thin, tall, blond or the place where it is) has nothing to do with the meaning of the work. So does the reader, the empirical reader (if you're tired, is thin ...) has nothing to do with semiotics.

The model author is the set of strategies (where's explicit intention of the work) that serve to take the reader (for reading condition). Sometimes the strategy is to unite parts of the work. The author's model is the work itself structured in a way.

The intention of the author (surprise people, make money ...) is not part of the work the intention of the work is what matters, what it intends to work regardless of the perpetrator. The reader should deal only with the intention of the work. A book is organized by reading strategies (Author model).

The model reader is the alternative to the model author, is one that is guided and follows the guidelines of the structure of the work.

In an interpretation should disregard the reader and the author's empirical and move into the scheme of the author and the reader a model, although it never has an equal and full agreement between the two. Interpretation is inevitable:

1-Because the universe of the author does not match 100% of the reader. They have different encyclopedias, but agree on some things.

2-For all the elements of the encyclopedia may vary in meaning depending on the shaft in which they are located. The signs are ambiguous.

3-Because nobody has all the encyclopedia in his head.

interpretations of a work are endless.

interpretative concept of restriction

This endlessness of interpretation has its limits, the model reader has to follow the guidelines will mark the model author. Can not do with the work that you want. The "something" or "being" spoken texts imposes limits on the interpretation. There is therefore interpretations "prohibited."

Although there are endless interpretations are some better than others: those that will best collect more from the text and grouped by topic (for example). Interpretation is qualitatively evaluated.

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is not a theorist of hermeneutics, is a historian. Addresses some of the hottest topics that still are being discussed. Is always guided by the concern of sense. Applied the notion of meaning in Western history.

Need

sense is the sense of things fit in the life of man. Z What is the interest in my life? How does this affect me? This is the notion of meaning. Wonder why things happen is to make sense.

discover in all events the fit of those things in human life is the search for meaning. While I do not know how Z affects me not find its meaning. Blumenberg wants to find meaning in the events he studies.

two variables are needed to ensure that there is a sense:

1. There is an autonomous reality (other) man that affects us.

2. A man there that these things affect you.

The man is constantly making sense of things, and is not a fad, is a vital necessity. In order to live must make sense of things around him. If you do not make sense of things the world would seem hostile. Making sense is a necessity for survival. The reality is very strong with respect man, the reality is operated independently of man. Hence the fear of man to reality. This he calls the "absolutism of reality." Man defends giving meaning to things, mainly through word of meaning creates a world where he feels protected. The word is a hut that protects man from the absolutism of reality. Man domesticates reality through language.

There are also two other ways of making sense of reality: the metaphor and myth. Metaphor

globally to see the realities. It is an ornament, because there are many metaphors that can be replaced by concepts then perform the same function. Nor are thoughts unclear. There are metaphors that can not be eradicated. The talk of absolute metaphors. Metaphors

absolute

Those who speak of those things for which there is no response, broaden the knowledge and are therefore irreducible. The world and man is seen from these metaphors (the universe as a machine, the theater universe, the universe as a polis ...). The whole reality is from this perspective (machine, theater, polis ...). Such metaphors have five functions:

1. It is a resource that intellectuals resort to build concepts and is a source that provides answers to a number of problems they have.

2. They have an absolute value: how important is the role that these metaphors have in a given context.

3. Guide behavior, are prescriptions for behavior (If someone says, "this is confusing, confusing has to do with light, is a metaphor, and if a teacher tells you is to correct it.)

4. Expressed wishes.

5. Free man from fear of reality.

absolute metaphors are historical, some have lasted in history, others will be replaced (the world as a machine -> the world as a body).

Myth

is a universal phenomenon. It is also to guard against the absolutism of reality. Man invents things to protect themselves from this horror. The myth is a narrative that serves to block the ability to ask questions about reality and its terrible power, so what counts is a myth can not be proven. When myths can not stop the questions does not fit, it becomes a theology (dogmatic). Front

myth philosophy should ask the questions, but know that they have the answer. Philosophy does not give answers, ask questions.

Man invents science (modern) to find security within this arbitrary universe, to secure the man in reality. Modern science emerged after overcoming gnosticism. Gnosticism claimed that there were two creators, the good god and evil god (Satan). Each has developed its world. We live in a world of evil, ungodly, a world divided between the power of good god and the power of the evil god. In addition the world is perishable, will disappear. Blumenberg

say that all medieval theology against the Gnostics, but medieval theology was not able to overcome and that Gnosticism always resurfaced. He actually won with modern science. Science which were said modern laws, making predictions, science said to do or stop doing. Christianity, with all I had of Gnosticism, he backed out. The modern world is a secularization of Christianity, but the displacement of the religious world for vision science.

get this man, but no longer the center of the universe. This brings another source of fear. The stars are not signs and thus no longer have meaning. The knowledge brought about by lack of happiness. The knowledge and happiness are incompatible with this new concept. In Christianity, this did not happen. The world returns to work, no matter what you do. Science humble man. The man is a ridiculous thing, no matter how long it takes on the land, the land was there long before.

Blumenberg The remedy proposed is to be modest, find specific ways. attaches great importance to everyday life. We must put aside the idea of \u200b\u200b"absolute sense", there is only partial meanings. Reviews

Blumenberg press the point that science has created sense. This is wrong, science does create meaning. For example, the theory of evolution that is saying is that humans are living creatures and you have to cultivate the biological. Science does not merely describe, it creates meaning. Even with the heliocentric meaning is created, tell the man that is not the center of the universe is one way.

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The interpretation of texts and Plato

After the death of Christ "the people" still subdued. Paul of Tarsus is warning that this is not political liberation, but a deliverance from sin. In this clash between Christians and Jews. For a Jew can only forgive IAHV, not a man (Christ).

Expansion of Christianity

After

Christ's death creates several groups (followers of John, the Santiago ...). Paul of Tarsus say that you should go to the great Roman cities to preach Christianity urbanization. Besides preaching to those who call the shots, the powerful upper classes and are a model which can be reflected by the lower class. We must not preach in the streets but in homes, which includes all assets: slaves, women and children. If you turn the head of the family makes all the others. All other Christian groups disappeared and the Christianity of Paul of Tarsus, which lasts, which has reached us.

growing Christian Self-Consciousness

The early Christians as Jews, just as Jesus was considered an Orthodox Jew (traditional). Christians realize that the Jews do not recognize the Messiahship of Christ and the divinity of Christ. IAHV Christ calls "father", ie a more closely. Jesus is the son of God and that God is also an affirmation of Paul of Tarsus, in the Gospels only mentioned a few times. These issues are separated from the Jews.

So who is Jesus of Nazareth? One question that still arises today all Christianity. The answer is the entire New Testament. So what is about the Old Testament with the New Testament? Is it a sequel? Is it a break? Paul of Tarsus is devoted to reinterpreting the Old Testament as a preamble to the New Testament. History becomes a figure whose significance must be addressed. Interpretation techniques used (philological) and uses the above to present Christ. Paul of Tarsus in Jesus is the solution to their problems, but Jesus is the solution and also the problem: How can God be a man and as a God can die?

The Greek world is rationalist world. No one speaks like a scholar than a farmer. This differs to the scholars. Christianity, on the other hand, focuses on the majority (not true that focuses on the poor). The recipient is the big boss, but then, if it has more than 500 slaves will be slaves to big bosses.

Christianity will also form a symbolic language (parables) and also includes the symbolic language of Greco-Roman town (to the old parties will give a Christian meaning.) The criteria will be justified if hermeneutic, although there will be a hermeneutics.

Theoretical principles of Christian exegesis

objectification principle: The principles of the salvation of men did not invent men, but from God. They have been reported God to man, man has not discovered. That is the revelation, the fundamental principle of Christian hermeneutics. The revelation is expressed in writing (the Bible), so it is not a book written by men (they are divinely inspired, as in the case of the ancient Greeks). All that man needs to do or know for salvation is in the Bible. Only everything related to salvation in the Bible are not hidden secrets of the universe. Therefore the Christian exegesis is crucial. How do we access our language of God? On the one hand the writing is in human language and that language we must discover the language of God. The role of text analysis is that of a mediator between God and men. The comment, in this way, it becomes essential, in Greece was a help, you could do without the commentary to understand the work, for Christians.

The Bible becomes a signifier that has a meaning that is God. The interpreter has to do as all the texts relate with God. God is the theme to be learned and the referent.

Principle of messianism: This man is evil by itself can do nothing to fix, why has God come to save us. It is a redeeming God who rescues us from sin. therefore focuses on the dialectic between Jesus and man. The messianic myth is a huge expansive force.

Christocentrism: Christ is God's representative on earth. Comes with remains of original sin. It is based Christian community. It is the great mediator. All Christian hermeneutics revolves around Christ, which converge divine and human, fall and redemption.

distinction between the literal and spiritual meaning in texts: A text in addition to what he says has a meaning that speaks to the spirit of man for his salvation. The biblical text acquires a plurality of views. There is an insistence on the materiality: the language is a matter that has a meaning (as Schleiermacher) and there is no salvation without matter, without text. The text is a signifier. They consider that the events of the Bible are historical and they are a prelude to what will happen, anticipate future events. If history is the anticipation of the future opens the door to prophethood. The world is a huge book to be solved (this also read Proclus). God gave the Bible to men so they can decipher the world. Technical

comment

writing has different kind of sense: It takes the story literally, what you believe is responsible for the allegory of what you have to make moral and anagogy concerns what will happen, talk about where you must go (the ascent to heaven for Christians). Comment

literal (historical): used to specify what actually happened and also tries to resolve such difficulties grammar. Dan of geographical information and explain the lexicon. First of all interpret the story. In ancient history the purpose was to provide role models and also was a finalist (things happened for something). In the Bible was the same, the alliance makes sense of the history of the chosen people, there is an end that tends to the glorification of Yahweh.

Comment allegorical It told what is hidden in what is said. From the past to the future. The historical Christ is a veil, we must find out what it means.

moral Comment: invites a change of heart. It is oriented to building customs. Christianity is a religion prescriptive at all levels of life, for the moral life, which is derived from the individual's relationship with Christ leads to salvation. Life forms are transformed into degrees of holiness, from paganism through the believer, even priests and monks. Comment

anagogical: relates to eschatology. Three comings of Christ:

A) In the Cut, which deals with the allegory.

B) The soul of every believer to purify, anthropology.

C) Arrival at the end of time or anagogy, which has two forms:

- Sifting through the past and present biblical signs of the afterlife.

- Scry as will be the next world, becoming the only comment from a thousand years.

usually four types of comments appear in the same author. From the cultural point of view function meet to create a culture simultaneously symbolic and allegorical. The medieval world must create their ideas. Does, but it needs an environment in which to develop. Try to replace the pagan doctrine of the other Christian. They must also give symbolic meaning to the biblical texts. Then they form networks symbolic, such as the connection between twelve apostles and the twelve gates of Jerusalem. Over time, the same images are repeated. When we discover a new co-authors, but with nuances, repeat. The church itself is through these repetitions and modifications. The comment helps to build medieval culture. The allegory tells and tells how we must interpret it leaves no symbolism. This is an Orthodox culture, not outside it suggests.

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Christianity "Founder of hermeneutics? Critique of Gadamer

Historians historical prejudices because placed the first hermeneutics from 1800. Plato forges

philosophy where the literature does not tell the truth and philosophy provides the basis for any knowledge. Plato is the founder of Western hermeneutics, understood as a theory of interpretation, not only to discuss technical texts. Before they discussed Plato and texts (Homer, Hesiod ...) and the sophists commented poets. The sophists used different techniques, but only Plato used the dialogue. They also used the myth, the great speech or commentary on the poems. Grammatical gender (masculine, feminine ...) emerge in these comments to the poets and the verb arise discussing ways to Homer. The sophists presented themselves as the alternative to the poets bring out the poets to show that we need a new doctrine. Comments are philosophical or moral. In this environment we need to put Plato. Plato founded hermeneutics rejecting poetry as a method of speech.

The Ion of Plato

The poetry speaks from itself simply copies manifestations of reality. Poetry is an imitation of an imitation, because the real world is that of ideas, and this world would only be an imitation.

In Plato Ion faces both the poet and the bard. The reciter is reciting his own poems or other, brings the figure of the troubadour (yours) and the minstrel (the other). In Greece there was no notion of "intellectual property" so that progress could also invent and add verses to the poem (this improvisation will also be given from birth). This is the way they had spread in Greece. Since these people improvise, also renew the Greek culture, as they introduce something elements inherited so that public values \u200b\u200bare introduced into the work (It was not the same as speaking in Corinth to speak at Miletus, because the interests are different.) The rhapsody function is also another: also commented on the work (moral commentary and grammar). Has an important cultural role. For Plato the bard is playing poets, and poets are interpreters of the gods, so that the bard is a shell of an interpreter. "Hermeneus" in Greek means interpreter. The first performers are the oracles (diviners, is a religious act.) The soothsayers were a public institution (in the temples). The answers were not clear, allegedly went into ecstasy by a god who spoke through them. There were priests who were engaged to translate what he said the seer.

A sacred world, a world figure. Deciphering what is given here. Interpretation is to find (out) God's will within the message. The message has a meaning, but it is also imperative that they seek to fulfill what they say. The message is both an expression as an imperative, as a divine message.

Just as the bard has to give meaning to the poet. Plato interpretation excludes the biography of the author, the bard does not have to get into this. It tries to interpret what is said in the text, from the text itself. The author's intention is exposed in the same text. What they mean what they say in their own text. The meaning has priority over the signifier.

The role of the bard and will not be repeated, or invent, but to understand the meaning of what he is saying to discover the meaning-intention of the author ie the bard becomes a philosopher. The bard must be able to explain and justify what he says or claims. This knowledge has always reasoned and justified the value True or False. The notion of meaning in Plato is always linked to the notion of truth. Of meaning can always tell if it is True or False.

An interpreter is who has the ability to say what the poet says is true or false. Interpretation is not only decrypt a message, but also question it. Therefore, the bard judge and only has the capacity to judge the philosopher. The concept of interpretation thus becomes a philosophical concept.

Ion Socrates Reviews

"It is not able to distinguish between the signifier and signified, so Ion expert only a poet. If you really knew Homer, for example, would be able to judge also Hesiod. Ion would be an expert in significant but not significant. Really

-bard is not a universal knowledge (do not know everything) you have a general knowledge. The expert is someone in your field is able to rationally justify the claims made. A response alone would be a logos, but when it calls a logon didonai justification (rationale). The techne is the field of justification and poetry is a techne. The poet speaks of weapons, for example, but do not know weapons. Know much more than a general arms.

"If poetry is not a techne What is it? Plato say it is a hobby (in Greek means "crazy"), mental situation where the subject is out of himself (as the seer or the lover). It is a divine possession, the mania of the men, but it is the god who takes the initiative. Therefore, the mania has a sacred dimension. Manias always specialized (the muse who inspires the tragic poet is different to the muse who inspires the lyric poet, for example). The poet enters a trance when the god seizes him. In this trance they call it enthusiasm (Enthusiasm), and to be possessed by the god, the poet is a being deified, but is a being without insight to judge, without reflection. God acts in him, but he does not know what does. If you have a lot to do great poems. Poetry is a divine madness.

social function of poetry

Sophists poetic attempt to move the standing for the philosophical legitimacy. Plato is a continuation of this idea, the social order has to legitimize the philosophy, not poetry. Integration must be legitimate intellectual, through knowledge. Social classes, in Plato, are based on knowledge of each class. The social axis introduces Plato is the axis of knowledge. The philosopher king would be the prototype. Poetry presents an ideal social order in which all conflicts are resolved, while Plato believes that the conflict is the essence of social order, hence to propose a type of society to avoid conflict. So at the social level is also poetry in failure.

interactive dimension of competition

For Plato the poet is disposed with respect to their experience and should therefore be self-manage their energy. Wise is he who is part of their social world, who controls its power and dimensions. The poet is therefore antisabio, an outcast. Emotional dimensions brings into play to his audience, so it is underdeveloped. contrasts Plato philosophy, dialectics, poetry, so he founded a hermeneutics, which walks through different places and sometimes conflicting. Sometimes, like the Renaissance, the Enlightenment and modern times, this division has sought to be annulled.

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the contemporary world

1 st feature of the contemporary world:

(In years 60) There is a predominance of science. Everything is conditioned by science. It is a science that is reduced to a method (system testing, etc ...) The purpose of this method would control the production of science and generating social planning. In science you can do several criticisms:

1-partial is knowledge, science lacks the global perspective (view all). It can not give the meaning of life is meaningless because no vision of the whole. Science is providing images of the world (world views), an overview of everything despite being a partial knowledge. Priority is given to the scientific knowledge on the other, so there is a break of knowledge as a whole. The man loses his sense of what you are doing, no horizon of intelligibility. The gradual increase in knowledge of science and its expansion to other areas of knowledge does not solve this problem because there is no global horizon of understanding.

2 - A second transformation following the introduction of Science is the loss justifying the work. Philosophy must explain the why of things and meanings, to justify their knowledge and other knowledge. Science does not justify its products, has no capacity to do so. You can do this implicitly, but it justifies itself in its intrinsic legality. Science is inherently weak, even in its own grounds, proceeds without self-criticism. The criticism that can receive is external. It happens then that the dominant knowledge is knowledge without control. Science is knowledge unfounded. It is self-righteous, but the scientific knowledge in general, has no justification. Can not justify its own scientific conception must resort to philosophy.

3 - Another feature that characterizes modern science is its orientation certainty. The statements persuade the subject that something is true, it removes all doubt, and thereby abandons the search for the truth of things. Science is dangerous because it enjoys enormous prestige and benefits of science (we) hope that prestige to fix our problems. This is the foundation its prestige and thus also the man loses responsibilities. But science is a plug. You will have to confront the science problemas.La Pegunta just so predictable, excluding the unexpected, chance. As a result, modern science occurs an estrangement, as modern man has greater knowledge advances and life has less meaning. Life is slipping, this does not have a sense of wholeness, and consequently some of its areas are marginalized. In closing, to be strange world, man himself is strange. Western culture is crumbling, it has destroyed the concept and how to live the truth.

2 nd feature of the contemporary world:

live in an age without philosophy, because the last great philosopher of the West has been Hegel, and since philosophy has gone and has not been able leader who was at the time of Hegel. Indeed, there are philosophies that have failed to lead. From 1850 to 1960, the philosophy is conspicuous by its absence. This has generated a total disorientation. No religion or philosophy of science will have enormous power.

Gadamer attempt to recover the philosophy of society towards the realm of science.

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At the beginning of Christianity

EASTER IDEA

Not only is the belief in one God, but the belief in a God who dies and rises, and that is what awaits every human being that will rise after death (raise the body, there is still a dualistic view.) It is a God who abolished death, death is not a definitive end. This idea arises from the persecution of Christians, drawn mainly by St. Paul in the century resurrection IDC This idea reaches the Hellenized Jewish world:

"In the second century BC there is this idea of \u200b\u200bdeath is end of life.

"In the early Christians, contemporary to Christ, there is a central idea, the central idea is that the arrival into the world of the kingdom of God is imminent.

"The testimony of the idea of \u200b\u200bresurrection is given in the second century. AC is given by the persecution of Emperor Antiochus IV (Macabeo) and will run from the second century AD in the Jewish sect of Christians.

"In the second century AD (In 280 AD) appears in the" Avesta "Persian (the first part was developed in 1000 BC and the second part in 500 BC) is a direct reference the resurrection of the dead through the character of the magician Kerder (religious leader). So this idea of \u200b\u200bresurrection of the dead is not within the Jewish world from Persia, but it seems rather backwards. Agrees and gives importance to this idea to close doors to Christianity, as promised life after death and that was very attractive.

The idea born in the Jewish framework will be developed in the sector of mostly Christian and be developed by St. Paul. Paul will argue that the new "new" must have a universal, not just Jewish. In his travels will go to villages where Platonists Greeks predominate. These people have developed the idea of \u200b\u200bimmortality of the soul, an idea that did not believe either Jesus or Paul, this idea is not present in them. The only book of the Bible which expresses this idea of \u200b\u200bimmortal soul is in the book "Wisdom Solomon. " It is a book written in Greek, written in the first century BC by a Jew of Alexandria. This book is embodied in the Christian Bible, but not in Hebrew. Latest work is added to the Old Testament. The author is well aware of Greek philosophy and in turn is Jewish (and monotheistic states) and 1.13 Sab says: "God has made death", the Greek says that he created all things (ta panta) to the be (eis to einai). You are talking in Greek philosophical language. According to this idea there would be nothing, with this idea of \u200b\u200bGod is all good, leads to a conception in which death disappears, it would to life, will be a different state of being. Death (not be) does not exist, there are states of being. The author also introduces the term psyche (soul), a term which is also relatively new in the Greek world (meaning, not the word psyche in the Homeric world would be the last breath of dying), at this time is something psyche station in a person who remains and is immortal (the I). This elaboration that there is a self that survives beyond death will occur with Pythagoras (sixth century BC). Parmenides also talks about this idea of \u200b\u200breincarnation (at death the body the soul goes from one body to another) in his poem. Also Orphism promoting these ideas. Orphic not know too much (of its members) but it can be assumed that arises in the V century BC (just before Empedocles which will be influenced by the Orphism). In Orphism had initiation rites, was a high-class movement in which they were very concerned about individual survival (of each). One idea that was not in Judaism.

Ideas about the immortal soul (reincarnation) do not come from the east:

"There was contact between India and Greece before VAC Century

" This concept is also relatively new in India. In the "fences" is idea not present (or vegetarianism, or castes ....) If you are in Buddha died in 480 BC so it is difficult here is the influence on Pythagoras.

At the time of Pythagoras the heroic idea of \u200b\u200b"imperishable glory" was failing, so this idea of \u200b\u200breincarnation replaces it, since it is also distinctive (not everyone is reincarnated). But if there was this idea of \u200b\u200bPsyche (I) Pythagoras could not have developed this idea that there is a nucleus that survives in several bodies. Plato and Pythagoras influenced Plato through this idea into the world of Christians, but cost much time you have a central place (until they assimilate this dualistic conception and only a few that will have an education that allows them to meet Plato). Until the year 500 BC The main idea is the resurrection of the body. To 1513 is not proclaimed as a truth of faith the idea of \u200b\u200bimmortality of the soul. This happens because it is very difficult to talk about the intangible, something that was hard to assimilate.

"Noli foras ire, in te ipsum redi, in interiors homine habitat veritas"

In man's inner truth dwells

(De vera religione, XXXIX, 72, St. Augustine)

San Augustine proposes to find God in yourself, there is a double movement internalization and elevation, and these movements are essential in the religion of the early Christian writers, proposed transforming the inner life, something that has not been proposed before in any religious conception. This transformation is moral rather than intellectual and insists on repentance. There is a difference between Greco-Roman scholars because they want to learn to accept death (Plato's philosophy is to learn to die) as a natural phenomenon and have a lucid view on the limits. You have to know the limits and the limit of life is death. This is far from the inner truth (God) of St. Augustine. Interior divine truth that is not to be a refuge, but requires an ongoing relationship with God and a constant voltage. For the wise pagan "I" have to go build it and involves a discussion with others, exposure of a thesis and discuss it with another was critical. For the model Christian (and Jewish) the truth is already within one and is necessary exegesis own soul. Within There is an interference (sins) that we must "win" and master to achieve the truth (God).

Foucault sees a deny himself, but he paid no attention to the traditions and Neopythagoreanism Neoplatonic that influence the Christian tradition. It pays no attention to Porfirio, Philostratus, etc.. and in these texts is an idea that is clear, the human idea imposed on oneself is not denied, but to be better yourself to become divine man (go from mortal to immortal.) It's something you could not think of before in any tradition. First we had to develop the idea of \u200b\u200bbodily resurrection and the idea of \u200b\u200b"immortal soul." Without the idea of \u200b\u200bbecoming immortal, there would be no martyrs.

Porfirio, the "Work on abstinence," argues against animal sacrifice. Talk about "become like God", an idea contrary to all previous tradition. All this implies to detect sins, everything is directed to the "sinful self", not "I like the Stoics. Christian introspection is an intense search for the "I sinner."

In the "Confessions" Augustine aspects Philosophy introduces "new." It is an inner, psychological journey of self sinner. This assessment of inner selves is given at this time and is a central idea in this era. It is an introvert to reform, as an extension of the person to approach for their imitation Two constant (near to God is to imitate the example par excellence and will be Christ). We must imitate the suffering too and this requires reading the New Testament. Jesus is a way of life, first had to have an idea of \u200b\u200bone God, an idea of \u200b\u200bimmortal soul and a sense of revelation (what you have to know is already in the book, provides the role model). Christians are defined in belief in a single myth found in a single text, a closed book already contains everything. This is a big difference with the ancient beliefs of the time, even contradictory to them.

From the year 70, when the Romans destroyed the Jerusalem Temple, Jews give more importance to the book, ignoring the sacrifices. In Christianity rejected the sacrifices and in turn reinterpret the sacrifice is to identify the martyr as one who sacrifices, martyrdom is a sacrifice to God. These Christian martyrs also make his death as a special kind of sacrifice to God, offering him most precious, life for oneself. In this sacrifice are themselves (the martyrs and virgins) the offering, and the Romans flip. It is a radical break with the idea of \u200b\u200breciprocity that existed before (I offer something to God for the benefit of something in life.) There is no such reciprocity. This may result in aberrant (as happens today when they kill in the name of Allah, for example). In Christianity there is always this double-sided, love of men and blood of Christ (religion of love and religion of the blood of Christ). Identify a sacrifice to God through martyrdom itself is something that comes from the second century. There are three key new elements in the first centuries of the Christian era

-New way to transform himself

-The "book" is something central

-End of sacrifice and reciprocity idea

The Empire Roman is a disintegration of the civic model. There is a crisis of participation, then entered the Roman Empire many religions. The elites want to be high, seeking individual salvation and there was a concern for the improvement and individual salvation. In this state they are with Christianity (which is considered true religion.) Before the sacred was public (individual, private, could not be holy). With Christians is reversed, the sacred is the private (internal world) and public (Roman society) the profane.

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How God appears in the Bible?

In Exodus 24, 9-11 there is an encounter with God which highlights the following:

"Those who go to meet him are seeing the God (Exodus 33.20 Although it is said that God can not be seen).

- There is an allusion to the architecture of the palace of the God, which disappear with the idea of \u200b\u200bGod unique heritage and untraceable.

- There is a reference to the feet of God anthropomorphic view, normal before the monotheistic revolution.

-assemble there Those who eat and drink in the presence of that divinity, this reason is also very old.

These four characteristics will disappear completely after the change to monotheism.

In Deuteronomy 4, 12 is a new encounter with God which highlights the following:

-Moses goes up only to find with him.

"No food.

"No reference to the body of God.

"It emphasizes that God is not seen, only heard it (one voice coming out of the fire.) It is an invisible, is not represented.

What appears now is a divine voice that comes out the fire, a voice is invisible, unknown. It's something that can not be accessed. Mount Sinai is an extra, mainly of Nehemiah (Ezra's partner). In Exodus 15 there is a triumphant song about the exodus from Egypt and there is no mention of what happened in Mount Sinai or the rules obtained by Moses.

Nehemiah 9 In speaking of the monotheistic God gave Moses laws, so it makes you look, you want to see and get that new idea of \u200b\u200bone God and Moses was as Whether this new vision was like that since forever.

invisible God is a way of showing that is beyond the world in which humans live. One way to emphasize a radical ontological heterogeneity. Duality disappears too masculine / feminine is not said as her voice sounds. It also creates an image of the other religions (where the gods can be represented in a visible) which are devalued, their gods are false, only God who can not see is real. Moreover, these pagan gods be harmful, and therefore contain evil will be eliminated, and persecute them. (Greeks and Romans were free to worship change.)

must make war on other religions that hold these evil and harm and have no ethical guidance. The satire of these cults can be seen in Psalm 105 and in the book of Wisdom of Solomon (text in the second century BC, one of the last built in the Old Testament), it can find consequences of worshiping false gods, a message repeated today. Monotheistic vision created this vision of the other as false and harmful, but remember that these "false" religions are common at this time. The Hebrew God (monotheism) gives detailed laws on how they should behave at all times (even in the smallest detail), which does not happen in Greece, Rome and Egypt, where standards of conduct regulating the leaders.

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The Decalogue: the 10 commandments

At the time of Moses (1,200 years BP) there was no writing (this is further proof that this part of the Bible is an additive later).

What were the commandments written in those two tables? No answer since there are different rules throughout the Bible. The exodus is said to have been ten words (deca-logoi). There are no rules to mix with other people and not to worship other gods. There are commands universalized. Is a contract between a particular god and a particular people.

In Exodus 20 speaks also of the Decalogue, but not the same rules, these rules are neither 10 nor are written on stone tablets. There is a kind of Hebrew criminal code where the punishment is always death. In its various versions only there are 3 commands that are repeated:

-not serve another God

-not worship idols

"Do not work on 7 th day of the week

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The Jews: The cosmic enemies

are enemies of the "positive deities." We can also see in the Theogony of Hesiod, for example (until it sits Zeus). In Ugaritic civilization, which share territory with the Jews, have four cosmic enemies that both peoples share (including name): Mar, Leviathan, Tannin and Mawet.

These enemies are enemies of the chief god of the people, against those who have to fight. These cosmic forces end up being dominated by the god of the people.

DIFFERENCES:

In other word these enemies are gods in the Old Testament are not gods, are divine figures.

Those enemies are no longer the threat potential they have in other traditions, and offer no resistance, they are not dangerous.

In Genesis not only ignores the conflict between the chief god and these "enemies" but appear under the creator god, and therefore are characterized as "good" (the cosmic waters, for example). Monotheistic vision radically changes the relationship of the chief god and these cosmic enemies.

In Genesis God creates through the word, not have to go fight with other gods to establish order. His power is so great that by the word create, and to create said his goodness (and God saw that it was fine).

Platonists speak of this idea of \u200b\u200bproperty, goodness. The earlier gods were not good, caring of the people, period. This idea Platonic influence on this new way of seeing God. But then comes the problem of evil, if God created the world and it's good Why is there evil? The Greeks did not have this problem, the problem is a monotheistic vision whose God is the "kindness."

disappear all the gods that are not unique and that God created things will become for him. Road disappears between God and creatures created by him. Another problem would be then that God is known, but unknown, the Greek gods had human form, it no longer exists, there is a distance and God is the great unknown. A vision strictly monotheistic create great dissatisfaction, then so will the saints or the Blessed Trinity, which act as mediators.

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Extends the new monotheistic conception of the Jewish people. Scribes realize that in his books there are things that go against this new view (eg IAHV fight with other gods), this requires introducing many touches that show that this "old" and was IAHV One God. One of these additions is the new story of the creation of the world in Genesis 1 attempts to wipe out the vision of these worldviews (Assyrian and Babylonian) in which there is a set of gods. Of Genesis 2 and up have the old view (influenced by the Assyrians and Babylonians):

"God said, Let us make man in our image and likeness"

Genesis 1, 26

In this passage we see that it speaks in the plural. Then they say that it is a plural of majesty, but then why other interventions in the singular? The Christian conception is justified by saying that a representation the holy trinity in the background is only one God (is a forced explanation yet.)

The word is "Elohim" which can only be plural and means "gods." What they do is put as if it were the proper name of a singular God (Elohim created ...) This will get rid of the problem of polytheism, or rather the problem of the variety of gods, polytheism did not really exist, there various gods who served for many things, there was no defined grid gods.

then would a god (called "gods") who created the world, but one God. This is in addition to linguistic manipulation to every picture. The plural is singular.

Another problem is that they could not do without the overnight in the name of Yahweh. Had to do was see that Elohim IAHV, for that they do is attach the two names: IAHV Elohim, translated by IAHV God. This occurs in several parts of the Old Testament.

In the Old Testament there are several parties indicate that IAHV chose the Jewish people and other gods have other peoples. This old version, for monotheistic was very embarrassing. However, these parts are modified in the Hebrew Bible. In many parts of the Christian Bible will suffer a third modification. This avoids the problem, but often lose the sense of the text.

In Genesis 6 is that the gods are seductive women and sleep with them, having children, hence leaving the "sons of the gods." The gods have created men and then lie with women. This is changed to "the sons of God" and problem solved. Remove the old idea that men and gods come together (this was how Greek heroes emerged, for example). The offspring alleged that a union would be monstrous, for it then comes the myth of the flood, did not want to eliminate evil, but these anomalies. Monotheism to fix this took away the figure of God, there is no direct contact. We introduce an ontological difference where God is unlike anything else.

scribes There are different collections, the canonical version is only a version that did not close until the second century BC There are various texts, there is no Judaism in capital letters, there are several traditions, there is a "religion "until you close the canon in the second century BC

At this time the Jews are living in a Hellenized world, many of them have even forgotten their language and therefore are scribes who translated the scriptures into Greek. With these new translations IAHV name is disappearing and being replaced by God or "the Lord" (ho theos).

Ho Theos in Aristotle is the unmoved mover that moves all things. The Presocratics initially sought to explain the plurality, all would be explained by a simple principle. If all that exists is understandable and explainable by a single principle, that principle should not belong to the whole, has to be external. All this will be very useful to "The church fathers."

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Monotheism Hebrew Bible: A collection of texts

The first "books" created by an author (not a pickup) in Hebrew are not before 300 BC (Qohelet, Ecclesiastes, Ben Sira-Ecclesiastical: These two texts have a focus staff which is not traditional, it cost much to put them then in the Bible.)

receive a new genre: the adventure stories (Ruth, Esther and Judith) also when you close the canon will admit problems. It also appears apocalyptic literature (Rev. Daniel). They were said former to give them responsibility. Much of this literature will be out of the Bible.

must distinguish the authorship of a text and the pseudo-epigraphy (the text attributed to an older person, for example, Solomon's books). The first example of this is given in Deuteronomy (say what you said to Moses before his death.) Josiah himself makes to see that stuff, which is a reform that promotes, has been discovered in the temple. Also about the book of Daniel (Part Two) in the wisdom of Solomon and the Psalms and Proverbs (which supposedly are David and Solomon).

The

scribes are therefore fundamental in what would later be the Bible. They are mainly Levitical (from the tribe of Levi). Were also responsible for transmitting and interpreting knowledge, were the scholars of the time.

Deuteronomy, Isaiah and the Psalms were the most important books. The scribes say they are akin to Moses and the prophets to justify.

There are six ways of producing texts :

1-Transcripts of oral traditions

Genesis. It is collected from various cultures.

2-Invention of a new text

Qohelet, Ben Sira, the Book of Job (focusing on the problem of evil, a theme that first appears. Is used dialogue and knowledge is a novel), The Chronicles and the Psalms invention will be half and half traditional collection.

3-Compilation of existing traditions and oral or written

Proverbs, priestly laws and parts of the Psalms.

4-Expansion of a legacy text (extension)

Deuteronomy (from 12 to 28 would be the embryo that extend from the front and back).

5-Adaptation of an existing text to a new audience

standards or laws that are molded (Exodus 21, Leviticus 25: They have been preserved in spite of its apparent contradictions)

6-Integration of individual documents and lump them all in one unit complex (uniform composition)

Splicing inserting text or text fragments (the latter happens in Genesis).

Both

transcribing (and who choose to remove and what to leave) as the result inventing a new book. The purpose was to bring Jews from all over (they had different ways of thinking). This collection of texts was to get the Book of the Jewish people, for it should be reflected these various forms of Jewish thought. This process is lengthy and complex.

Then there is a fundamental change; the book (the writing) becomes central. Requires training, study, worship, and interpretation of something already to sow embodied in this book, the revelation, the word of God.

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First news of the Hebrew people (V) First

A novelty to be given to Ezra IAHV will attribute to the creation of the world. This idea appears to have had relationships with other civilizations that have lived and those influences are very much in the future Christianity.

The first strong influence (although not a direct influence) is to produce changes in perception that have to IAHV to be superior to the Babylonian and Persian gods. The Persians say that their god was the creator of the world and so had to give a vision of not less than IAHV those gods. IAHV once was a warrior god and protector of his people. Now also created the world. This does not amount to monotheism, and still accept the existence of other gods, yes, lower or at least no more powerful than Yahweh. This idea still exists that there are other gods also be seen in certain passages of the Bible:

"The Lord God made man and woman in leather tunics and dressed. Then he said: Behold the man, who has become one of us by the knowledge of good and evil! Do not go now to lend a hand and take the tree of life, and eating it live forever! "

Genesis 3, 21-23

Having now that IAHV new conception of God as Creator is necessary to establish a line of descent from the world's creation to Moses. So the Genesis is not only about the creation of the world, but also a series of genealogies of certain characters. Also borrowed several myths from different cultures. Mesopotamian literature will borrow the myth of the deluge that is much earlier than this time (they appear in the epic of Gilgamesh) and Babylonian literature take the myth of the Tower of Babel.

In this way the "family tree" is as follows:

Keep in mind that non-biological generations. They are fictional characters that serve to fill the void that had been among the world's creation and Moses. It was to unite the people with this idea of \u200b\u200bcreating the world IAHV. After Moses reach the historic elements that would stretch to the Persian era. Thus creating what will be the future Pentateuch (consisting of the following books: Genesis, Exodus, Numbers, Leviticus and Deuteronomy) then follow the historical books (Book of Joshua, Judges, Samuel, Kings ...). So far only existed in Deuteronomy, which were collected rules and high standards. Now we develop stories that make up the rest of what we now know as the Old Testament.

With this new concept comes also another idea is that the people of Israel it has been the chosen people since the creation of the world as IAHV already had said to Abraham (although this character was created long after Moses, the books chronologically appears as a character above.)

to the second century BC the Jews will continue to be an insignificant minority. Since the sixth century BC to the second century BC little is known about them. They remain a minority and therefore dominated again rethinking its relationship with Yahweh. In the Psalms we find complaints of the Jews for their situation:

"Vindicate me, O God, and defend my cause against the bad guys, rescue the man false and criminal. For thou art, O God, my strength, why have you rejected me? Why I go so I thought, under the oppression of my enemy? "

Psalm 44, 1-3

IAHV was central to the beliefs of the Jewish people. Not happening in other cultures where a god could change the other, because the identity of the people themselves would vanish.

In this context we pose the following question: What if there is only one god? What if our god is the same as that of the Persians? (The Persians had helped them build a new temple to IAHV). The Persians did not represent their god (there were representations of the god) So, why would IAHV to punish them?

If there is only one god and should not arise because the god of the Persians is more powerful than Yahweh. Furthermore, the Persians help them in their worship and rituals IAHV. In this way you are creating a monotheistic theory. They could understand what had happened and gave them hope (as is the god of all and benefit us) is a way to save your ass to Yahweh. This idea soon spread and be taken, but the Jewish people will never forget his first conception of IAHV (as a chosen people to a promised land.)