This paper shows how the whole of Zubiri's work —incorporating his recently edited texts and courses— argued against a favorable presumption of atheism, and instead suggested that atheism remains in identic intellectual status that theism and agnosticism. In order to do this, the paper rebuilds in Zubiri's mature philosophy, his analyses about an atheistic logos and a reason of atheism, and at the end it adds some practical and political perspectives in order to explain this philosophy of atheism. ; Este trabajo muestra cómo es que Zubiri discutió a lo largo de su extensa obra —incorporando textos y cursos suyos recientemente editados— que exista una presunción intelectual en favor del ateísmo y en cambio sugirió que este está en idéntica posición intelectiva que el teísmo y el agnosticismo, para lo cual se reconstruyen en la filosofía madura de Zubiri sus análisis tanto del logos ateo como de la razón del ateísmo y se añaden finalmente algunas perspectivas especialmente práctico-políticas de prolongar esta filosofía del ateísmo.
«New atheism» has strongly emerged since the beginning of the century. After examining its main distinctive characteristics and the context in which it has arisen, this paper analyzes the main works and authors that support new atheism. It also critically analyzes its principal arguments, focusing on its political purpose, which is to promote an exclusive secularism. Finally, this work presents the most important challenges for believers. In the world after 11-S, we must find a common space in which secular and religious people can collaborate. ; El «nuevo ateísmo» ha irrumpido con fuerza desde el inicio de siglo. Después de examinar sus principales rasgos distintivos y el contexto en que ha surgido, se presentan las principales obras y autores que lo sostienen. Seguidamente, se analizan de una manera crítica sus argumentos incidiendo en su finalidad política, que consiste en promover un laicismo excluyente. Finalmente, se presentan los principales desafíos que supone para el creyente. En el mundo que surge después del 11-S, debemos encontrar un espacio común en el que las personas no religiosas y las religiosas puedan colaborar.
Marxism is often identified with the outright rejection of religion. Two recent publications look at this simplification: El dispositivo Karl Marx, by Juan Manuel Aragüés, and the compilation of Marx's texts Sobre la religión, with a preliminary study by Reyes Mate and José A. Zamora. In this article we are going to read these two works in tandem. We intend to shed new light on the problem of atheism, not just looking at the most recent contributions, but also by returning to Marx's texts. The theoretical atheism of Marx should not be oversimplified and indeed one must see it as a consequence of his materialist conception of history, which is compatible with the practical humanism of those who share his goal of a politics of emancipation. ; El marxismo se suele identificar con un rechazo sin matices de la religión. Dos publicaciones recientes afrontan esta simplificación: El dispositivo Karl Marx, de Juan Manuel Aragüés, y la recopilación de textos de Marx Sobre la religión, con estudio preliminar de Reyes Mate y José A. Zamora. En esta nota vamos a hacer una lectura cruzada de dichos trabajos. Pretendemos revitalizar el problema del ateísmo no sólo desde las contribuciones más recientes, sino también retornando a los textos de Marx. Contra las simplificaciones, el ateísmo teórico de Marx debe entenderse a partir de su concepción materialista de la historia, compatible con el humanismo práctico de quienes compartan el propósito de una política emancipatoria.
Richard Dawkin's The God Delusion, Daniel Dennett's Breaking the Spell, Christopher Hitchen's God is not Great, and Sam Harris' The End of Faith were published from 2004 to 2007. The new atheism was widely spread by these books. Compared to other atheisms, the particularity of this movement is rooted in its motivations, which are in a sense mostly cultural and political, rather than strictly circumscribed to philosophical issues. The goal of this note is to characterize the new atheism through the arguments given by the four referred books. ; De 2004 a 2007 se dio la aparición de cuatro libros que han contribuido a difundir el nuevo ateísmo a gran escala y dar a conocer su agenda político-social: The God Delusion de Richard Dawkins,Breaking the Spellde Daniel Dennett,God is not Great de Christopher Hitchens yThe End of Faith de Sam Harris. La particularidad del nuevo ateísmo radica en sus motivaciones, las cuales, antes que meramente filosóficas, son en considerable medida culturales y políticas. La presente nota tiene por objeto caracterizar este movimiento delineando la argumentación de los cuatro libros en referencia.
This article focuses on Plato's conception of atheism in the tenth book of the Laws.The Laws themselves are seen as Plato's last great effort to propose a writtencode, a project that involves major theorizing. In contrast, thetreatment of atheism as a capital crime appears merely as the workingout of questions of detail (which feature prevention, a subtle typologicalanalysis of atheists, and the means of eventual repression). Punishmentof atheism is a strategic principle, closely associated with a newconception of punishment that includes the possibility of long-termimprisonment for offenders that commit serious crimes. The set of therelevant legislative dispositions against religious offenders is thus put incontext (of which the broad outlines are the civil and penal codes), payingspecial attention to 'unspeakable crimes'. The paper puts in perspectivethe significance of Plato's last written work (particularly its pioneeringcharacter in the history of formal codification of law) and stresses how herestates his thoughts on what political life and its rules should be, thussubstantially (and valuably) revising the utopia of the Republic. The mainpoint of contrast between these works can be said to consist in a shiftfrom the philosopher-king to the embodiment of values in the laws, thepromotion of a complex system of internalization of rules and values inall citizens and by all citizens, the establishment of numerous means toachieve the conditions and social atmosphere in which the laws can actuallycome to live inside each and every one. This represents a considerablechange if we compare it to the absolute trust put upon philosopher kingsin the earlier work. It is, then, against this general background thatPlato's notion of atheism as "the worst of crimes" should be understood.The strong bond between religion and public morality is the basis supporting the set of social policies, measures of detection and strategiesof repression of atheism that Plato proposes (described and brieflydiscussed by Rossetti). So, considering all that Plato carefully prescribesin the tenth book of the Laws, if atheism and impiety appear as the worstsort of crimes, punishable in a few extreme cases by death, this suggests, on the one hand, that the level of cruelty known in classical times wasquite low by modern standards, and secondly, that Plato shows a ratheradmirable moderation for his time. Making atheism punishable by deathand so perhaps the only really unspeakable crime is then only an "extremeprophylactic measure", not "vengeance of the state".
Examines the role of religion in the formation of culture & identity among the Russian people. The original gods of Russia were pagan. Certain pagan traditions, eg, the public baths, continued with the advent of Christianity. Communism brought about a final transition from Christianity to atheism, accompanied by the demoralization of Russians during WWII. It is concluded that, with the decline of communism, a new type of spiritual conversion may occur. Adapted from the source document.
This work deals with the relation between Theology and Politics from the historical and genealogical reconstruction of the Theory of the Modern State made by Carl Schmitt according to the conceptual pairs Theism-Absolutism, Deism-Liberalism and Atheism-Anarchism. In this sense, the proposal will consist of thinking a marginal alternative to these basic theopolitical modalities: a resistance attitude against the established order which corresponds to Messianism from a juridical-political point of view. ; El presente artículo trata de las relaciones entre teología y política a partir de la reconstrucción histórico-genealógica que de la moderna teoría del Estado llevara a cabo Carl Schmitt conforme a los pares conceptuales teísmo-absolutismo, deísmo-liberalismo y ateísmo-anarquismo. En este sentido, la propuesta consistirá en repensar una alternativa marginal con respecto a estas modalidades teológico-políticas fundamentales: el mesianismo y la actitud de resistencia frente al orden establecido que le corresponde desde un punto de vista estrictamente jurídico-político.
n this article I propose to point out some important affinities between Carl Schmitt and Augusto Del Noce. These two important catholic thinkers understood the profound relationship between atheism and technique. This topic is very interesting to understand the "spiritual" genesis of the "affluent society" and, above all, to understand an important aspect that has led to the affirmation of the ideology of neoliberalism. These topics are fundamental to current catholic philosophical thought, which after Vatican CouncilII has to confront Modernity.
El «nuevo ateísmo» ha irrumpido con fuerza desde el inicio de siglo. Después de examinar sus principales rasgos distintivos y el contexto en que ha surgido, se presentan las principales obras y autores que lo sostienen. Seguidamente, se analizan de una manera crítica sus argumentos incidiendo en su finalidad política, que consiste en promover un laicismo excluyente. Finalmente, se presentan los principales desafíos que supone para el creyente. En el mundo que surge después del 11-S, debemos encontrar un espacio común en el que las personas no religiosas y las religiosas puedan colaborar. ; «New atheism» has strongly emerged since the beginning of the century. After examining its main distinctive characteristics and the context in which it has arisen, this paper analyzes the main works and authors that support new atheism. It also critically analyzes its principal arguments, focusing on its political purpose, which is to promote an exclusive secularism. Finally, this work presents the most important challenges for believers. In the world after 11-S, we must find a common space in which secular and religious people can collaborate.
El anticlericalismo anarquista chileno fue una mezcla de antiteísmo, ateísmo y crítica a todo lo relacionado con la Iglesia y lo religioso; formó parte y definió la cultura política anarquista del periodo ya que fue el resultado de una forma de entender la realidad social sustentada en la complicidad de la Iglesia con el poder del Estado, la oligarquía y el capitalismo. Dicho discurso tuvo una doble función pues denunció esta complejidad Iglesia-Estado-capital y atacó las prácticas culturales del clero y todo lo que lo rodeaba. ; The Chilean anarchist anti-clericalism, was a mix of anti-theism, atheism and critique everything about the Church and religion, was part and defined the political culture anarchist of period as it was the result of a way of understanding social reality supported by the complicity of the church with the power State, oligarchy and capitalism. This speech had a dual role as one hand denounce this complexity church-State-capital and other cultural practices attacked the clergy and everything around him. ; O anticlericalismo anarquista chileno foi uma mistura de antiteísmo, ateísmo e critica a tudo o ligado à Igreja e à religião; fez parte e definiu a cultura política anarquista do período, visto que foi o resultado de uma forma de entender a realidade social sustentada na cumplicidade da Igreja com o poder do Estado, a oligarquia e o capitalismo. Este discurso teve um papel duplo na medida em que denunciou esta complexidade Igreja-Estado-capital e atacou as práticas culturais do clero e tudo ao seu redor. ; L'anticléricalisme chilien fut un mélange d'antithéisme, athéisme et de critique vis-àvis de l'église et l'ordre religieux. Il fit partie de la culture politique anarchiste de cette période-là tout en la définissant. Il fut le résultat d'une façon de comprendre la réalité sociale, fondée à l'époque sur la complicité de l'église avec le pouvoir de l'État, l'oligarchie et le capitalisme. Ce discours anticlérical a eu une double fonction car il a dénoncé la complexe relation église-État-capital et a attaqué les pratiques culturelles du clergé et son entourage.
This article attempts a bibliographic review of the growth and the characteristics of the population identified as atheist, agnostic or non-affiliated to any religion in Colombia. Based on the review of research papers press articles and information available on blogs and web pages on the subject, it aims to characterize this population in aspects such as its positions about spirituality, ethics, science, and politics. It also proposes some hypothesis about the causes of the growth of this sector of the population and on the relationship of this growth with the secularization of Colombian society. ; Este artículo intenta una revisión bibliográficasobre el crecimiento y las características de la población que se identifica como atea, agnóstica o no afiliada a ninguna religión en Colombia. Con base en la revisión de investigaciones sobre el tema, artículos de prensa e información disponible en blogs y páginas electrónicas, caracteriza a esta población en aspectos como sus posiciones frente a la espiritualidad, la ética, la ciencia y la política. Propone, además, algunas hipótesis sobre las causas del crecimiento de este sector de la población y sobre la relación de dicho crecimiento con la secularización de la sociedad colombiana.
Un problema sociopolítico candente es el grado de representatividad pública que merezcan las religiones. Esta nota despliega el «estado de la cuestión» vertebrándolo en actitud crítica hacia el argumento básico común a los distintos interlocutores: la libertad de conciencia entendida como libertad de elección. No cabe identificarlas sin cancelar así la exigida separación entre lo religioso y lo político. Ahora bien, tal cancelación no solo se esté dando en la práctica, sino en los esquemas teóricos de quienes apoyan la laicidad desde dicha libertad para elegir. Como todo ello concierne al «monoteísmo de la razón», el discurso filosófico al respecto no debería quedarse en simple mediador entre las partes. ; A hot sociopolitical issue today is the extent to which religions should be publicly represented. This text discusses the «state of the question» critically focusing on the main and common argument used by all the experts: liberty of conscience understood as freedom of choice. We are not allowed to identify both kinds of freedom without erasing the necessary division between religion and politics. Nevertheless, the elimination of this division not only occurs in practice but also in the theoretical outlines of the advocates of secularism based on freedom of choice. As the whole question concerns the «monotheism of reason», the philosophical discourse should not be a simple mediator between the different parts.
