Angels, demons and the new world by Fernando Cervantes, Andrew Redden

By Fernando Cervantes, Andrew Redden

Whilst ecu notions approximately angels and demons have been exported to the hot global, they underwent striking diversifications. Angels and demons got here to shape a vital part of the Spanish American cosmology, resulting in the emergence of colonial city and rural landscapes set inside of a strikingly theological framework. trust in celestial and demonic spirits quickly regulated and affected the day-by-day lives of Spanish, Indigenous and Mestizo peoples, whereas missionary networks circulated those practices to create a common and customarily accredited process of trust that flourished in seventeenth-century Baroque tradition and spirituality. This learn of angels and demons opens a very illuminating window onto highbrow and cultural advancements within the centuries that the eu come upon with the US. the amount could be of curiosity to students and scholars of non secular experiences, anthropology of faith, background of rules, Latin American colonial historical past and church heritage

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1 and Bailey, Magic and Superstition, ch. 1, unless otherwise noted. See also Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge, 1990), 8–11. 8 For Cicero superstition was an intellectual flaw resulting in an irrational fear of the supernatural; the cure was to be found in a golden mean which combined a pious regard for the gods and a philosophical understanding of the workings of nature. Cicero warned that departing from this mean could lead men to ascribe each and every unusual occurrence to a discrete divinity and thereby contribute to the proliferation and worship of false gods.

66 In chapter four of the Examen Huarte takes on a pair of extraordinary capacities that were often attributed to demonic influence: xenoglossy and prophecy. In his analysis of these capacities, Huarte constructs an elaborate explanation that typifies preternatural philosophy in its innovative combination of causal factors. In general Huarte’s differential psychology relies heavily on the Aristotelian qualities of hot, cold, dry and wet, and the four humours of Galenic medicine. However, in his account of how someone can spontaneously speak an unknown tongue or predict the future, Huarte incorporates causal factors made popular by the Neoplatonist humanist Marsilio Ficino.

In his celebrated Examen de ingenios para las ciencias (1575), Huarte drew on classical sources such as Galen, Hippocrates, Plato and Aristotle to provide a naturalistic account of human psychology and explain the variations in aptitudes among populations. 66 In chapter four of the Examen Huarte takes on a pair of extraordinary capacities that were often attributed to demonic influence: xenoglossy and prophecy. In his analysis of these capacities, Huarte constructs an elaborate explanation that typifies preternatural philosophy in its innovative combination of causal factors.

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