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Le dialogue interréligieux, une tâche éducative
No full textA partir de dos seminaris organitzats pel GERFEC (Grup Europeu d'Estudi i Recerca per a la Formació dels Ensenyaments Cristians), l'article planteja la necessitat, els principis i els objectius del diàleg interreligiós en el nostre context pluricultural, a un triple nivell: el diàleg interreligiós (a l'interior de cada creient), el diàleg entre creients (individus i comunitats) en la vida de cada dia i el diàleg interreligiós oficial, promogut per les diverses Esglésies i organismes intereclesials, indicant també els elements bàsics d'un programa de formació per a educadors i joves en aquest camp
Antropologia, antropologies i oblit de l'home: peripècies de l'antropologia contemporània
No full textL'autor reinvindica la validesa i la importància de l'antropologia filosòfica en el ventall de les antropologies contemporànies. De fet, constata que l'antropologia ha caigut en el parany de desligitimar aquell estudi que cerca el sentit de l'home en la seva globalitat, és a dir, més enllà de les seves dimensions parcials i de les seves múltiples concrecions socioculturals. Amb el recurs al mètode empíric que esquiva tot allò que no és mesurable i quantificable, i amb l'excusa de la postmodernitat que invoca la definitiva crisi filosòfica en la recerca del sentit, l'antropologia acaba no donant raó d'allò que més preocupa l'home, les grans qüestions sobre la seva vida i la seva mort, sobre el seu ésser i el seu constant esdevenir. I allò que de fet preocupa l'home, sovint de manera angoixant, és el que preocupa i ocupa l'antropologia filosòfica. La seva aportació en el marc ample de les antropologies es mostra així d'insubstituïble
Cristologia de Kierkegaard
Full text linkThis study is an introduction to Kierkegaard's Christology. Although the Danish philosopher never wrote a theological essay upon the mistery of Christ, there are many of his Diary writings and of his pseudonymous works that refer to it explicitly. After a brief introduction whre we mention the transcendence of Christ in Kier- kegaard's Corpus, we focus our analysis on an Anticlimacus pseudonymous work, Training K, Christianism (Indoevelse i Christhendom) (1850). Throughout this study-we describe the most significant points in Kier- kegaard's Christology such as paradox, cross or resurrection, and, in the last part, we make a critica1 evalua- tion of Kierkegaard's contribution to this field
In Knechtsgestalt-"En forma de siervo". Consideraciones a propósito de algunos versos de Hölderlin
No full textThese considerations are fragments of an ongoing investigation on the ultimate sense of Holderlin's poetizing. One of the segments of this study deals with the surprising fact that many of the main works by the German poet are not concluded. In particular, this paper focuses on the example of one of these compositions: the incomplete final verses of the hymn ((Wie wenn am Feiertage ...)), while asking the question: what are the reasons that didn't allow Holderlin to finish this first hymn of his maturity? The answer is given at three levels which are sometimes superimposed. At first glance, this poem's failure would seem to be caused by the interpolation of the subjective in front of the objective evocation of the divine, which constitutes the essence of the hymnic (Szondi). A second fundamental reason would be the fact that the divine, in and of itself, is for Holderlin, that which is not representable (Heidegger, Marzoa). Finally, however, the paper presents the cause that is probably definitive: the hymn doesn't fail merely because, in essence, there wasn't an adequate representation of the poetized (the ((paradox))), but rather because Holderlin doesn't yet recognize with sufficient force subconsciously he is headed in that direction that which alone is conclusive: Christ (Balthasar, Garrigues, Przywara)
La comunicación educativa desde el enfoque hermenéutico
No full textEl artículo tipifica la acción educativa desde la significación que los planteamientos de la teoría hermenéutica otorga la comunicación. La acción comunicativa es designada por la hermenéutica contemporánea (GADAMER) como un "largo esfuerzo de comprensión". Se trata de una actividad productiva, en oposición a la teoría del romanticismo alemán - DILTHEY - que se elabora desde un horizonte de sentido determinado, el cual entra en relación dialéctica con otro.This article reflects on educational action through the categories that hermeneutics gives to communication. Communication is considered by contemporary hemeneutics (GADAMER) as a "long effort of comprehension". It is a
productive activity made from an horizon of sense which gets in a dialectical
relatilon with the other. It is possible to understand the educational action as an interpretative recioprocity opened to the other, from which "self-comprehension" emerges.
Those must be the basic conditions for communicational dialogue, that the
educator must stimulate and enhance through a solid historical and linguistical formation and through questioning siluational experiences
Aproximació al concepte de Κόσμος en el Quart Evangeli
No full textIt is well kmown that the term 'Kosmos' has great importance not only in the theological structure of John's thinking but also makes difficulties of interpretation due to its semantic plural content. This article again tries to approach the concept of Kosmos according to the fourth evangelist. In the first part the plural meaning of the term in question is studied: Kosmos as creation (in its anthropological sense); as earth; as humanity in general; and as sinful humanity and an area hostile to God. The importance of the concept of creation involved in the term 'Kosmos' then leads us to its analysis. The formulation of Jo. 1,lOb is studied in relation to 1,3a to underline the dynamic-anthropological aspect of the creation. Also, in a particular manner, the function of the 'Logos' in its mediating aspect. Kosmos as darkness is examined in the third part. It sets out its essence as well as its paternity and its singularity that is made evident in Jesus of Nazareth. The last part deals with the Gad-Kosmos relationship, that the death and resurrection of Jesus decides in either faith or unbelief as the response of man to the Revelation of God the Father in His Son. Thus, the difference between community add Kosmos is considered, between being-in-the-Kosmos and being-of-the-Kosmos. Starting from the Christology of John that cornmences with the death and resurrection of Jesus, it considers the so-called duality of John, noting not only an ethic duality but also that in the unity and love which could be called aesthetic, because what is involved is the Definitive Life as an advance gift to the believer. In John it is not merely that one cannot talk of a metaphysical dualism, but not even of doctrinal dualism in its proper meaning. In the death and resurrection of His Son, God reveals to us a single possibility for being. There is no other possibility for realization, only non-realization. In his reflection and account of the person and the life of Jesus of Nazareth, John has arrived at the plan of.harmony, expressed in terms of victory, between God and His creation