Re: Ufo, svelato rapporto top secret "Non esistono, non ci sono prove"
Inviato da Paxtibi il 4/2/2007 22:55:38
1)Il fenomeno non esiste
2)Il fenomeno esiste cosi' come lo vedo(cioe' manifestazione religiosa)
3)Il fenomeno esiste cosi' come lo "capisco" interpretando il tutto secondo la modernita' in cui vivo e la tecnologia capitalista che mi ha dato il potere di "capire" ed analizzare scientificamente.
Secondo me, invece:
4) Il fenomeno cerco di interpretarlo tenendo conto del codice comunicativo del momento storico in cui è stato registrato.
Per esempio, sugli Annali Medievali:
There are annotated cartularies where the various documents are arranged in chronological order for the reign of the abbot or prince during which the events took place. This is notably the case in the "Gesta Abbatum Lithiensum" of Folcuin of Saint-Bertin, a work sometimes called "Chartularium Folcuini" (961). Episcopal chronicles also offer us frequent instances of this class. It is sufficient to mention the "Gesta episcoporum Cameracensium" of the eleventh century. The majority of these local chronicles reproduce the tradition, popular or local, of the monastery which they concern and confine themselves to recording gossip and various kinds of information. They often combine data based on monuments still in existence, without asking themselves whether the version of these sources had been tainted with legends, and they did not take the least trouble to examine the origin and value of their information. We should not be too severe in passing judgment on these works. The authors were bounded by a limited horizon, often equipped with merely a rudimentary training, without the many devices for facilitating labour furnished by science to-day, such as works of reference and indices, which constitute, so to speak, a condensed form of knowledge. Such chronicles, moreover, were often written with the same purpose as the lives of the saints. Those, having a general tendency to enhance as much as possible the glory of their hero, were nothing more than panegyrics. Monastic chronicles and annals are not free from this tendency, and often begin with an account of the life of the saint who founded the abbey, concerning themselves more with asceticism than with the historical facts and events, which would be of such value to us to-day.
...
Finally, these annals and chronicles, being above all compiled works, were not concerned with eliminating the contradictions that the fusion of legendary and historical facts had caused. Thus Benedict of St. Andrew, of Mount Soracte, in his "Chronicon" accepts and reproduces the legend of Charlemagne's voyage to the Orient, an episode which had been spread abroad by legendary ballads. He inserts this narrative among the historical data taken from the "Vita Karoli" of Einhard, and does not seem to be at all chagrined at the contradiction resulting from this juxtaposition.
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E questi prudenti consigli sono forniti dagli stessi cristiani "creduloni."
Non dovremmo noi, forti delle nostre conoscenze e del nostro scetticismo, usare la stessa cautela nel riportare testimonianze estratte da testi antichi, vagliarle cum grano salis, come suol dirsi?
2)Il fenomeno esiste cosi' come lo vedo(cioe' manifestazione religiosa)
3)Il fenomeno esiste cosi' come lo "capisco" interpretando il tutto secondo la modernita' in cui vivo e la tecnologia capitalista che mi ha dato il potere di "capire" ed analizzare scientificamente.
Secondo me, invece:
4) Il fenomeno cerco di interpretarlo tenendo conto del codice comunicativo del momento storico in cui è stato registrato.
Per esempio, sugli Annali Medievali:
There are annotated cartularies where the various documents are arranged in chronological order for the reign of the abbot or prince during which the events took place. This is notably the case in the "Gesta Abbatum Lithiensum" of Folcuin of Saint-Bertin, a work sometimes called "Chartularium Folcuini" (961). Episcopal chronicles also offer us frequent instances of this class. It is sufficient to mention the "Gesta episcoporum Cameracensium" of the eleventh century. The majority of these local chronicles reproduce the tradition, popular or local, of the monastery which they concern and confine themselves to recording gossip and various kinds of information. They often combine data based on monuments still in existence, without asking themselves whether the version of these sources had been tainted with legends, and they did not take the least trouble to examine the origin and value of their information. We should not be too severe in passing judgment on these works. The authors were bounded by a limited horizon, often equipped with merely a rudimentary training, without the many devices for facilitating labour furnished by science to-day, such as works of reference and indices, which constitute, so to speak, a condensed form of knowledge. Such chronicles, moreover, were often written with the same purpose as the lives of the saints. Those, having a general tendency to enhance as much as possible the glory of their hero, were nothing more than panegyrics. Monastic chronicles and annals are not free from this tendency, and often begin with an account of the life of the saint who founded the abbey, concerning themselves more with asceticism than with the historical facts and events, which would be of such value to us to-day.
...
Finally, these annals and chronicles, being above all compiled works, were not concerned with eliminating the contradictions that the fusion of legendary and historical facts had caused. Thus Benedict of St. Andrew, of Mount Soracte, in his "Chronicon" accepts and reproduces the legend of Charlemagne's voyage to the Orient, an episode which had been spread abroad by legendary ballads. He inserts this narrative among the historical data taken from the "Vita Karoli" of Einhard, and does not seem to be at all chagrined at the contradiction resulting from this juxtaposition.
________________________
E questi prudenti consigli sono forniti dagli stessi cristiani "creduloni."
Non dovremmo noi, forti delle nostre conoscenze e del nostro scetticismo, usare la stessa cautela nel riportare testimonianze estratte da testi antichi, vagliarle cum grano salis, come suol dirsi?
Messaggio orinale: https://old.luogocomune.net/site/newbb/viewtopic.php?forum=75&topic_id=1792&post_id=75889