Where is the Church in the Time of COVID-19 Pandemic: Preferring the Poor via G. Gutierrez' 'Liberation' and the Catholic Church's Social Teaching in the Philippine Setting
In: Journal of Social and Political Sciences, Vol.3 No.2 (2020)
In: Journal of Social and Political Sciences, Vol.3 No.2 (2020)
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En este trabajo me centro en la cuestión de las articulaciones poéticas entre discursos liberatorios, de impronta fuertemente política, y discursos de matriz religiosa, con especial referencia a cuestiones teológico-políticas que remonto a tradiciones presentes desde el período de la conquista y de la colonización y de los imaginarios apocalípticos que emergen en el continente durante ese período. Concretamente, me centro en un conjunto de poemas de Ernesto Cardenal, que pongo en correlación con otras dos series poéticas: una anterior, constitutiva de lo que hoy entendemos como poesía en castellano de América, como la del peruano César Vallejo, sobre todo en sus últimos poemas (recogidos en el volumen España, aparta de mí este cáliz, 1939) y otra mucho más cercana en el tiempo, la del chileno Raúl Zurita, en especial en su poemario Inri (2003). Me detengo en mi lectura en unas serie de conceptos presentes en la poesía de estos autores -la encarnación, la resurrección, la caridad, lo comunitario- en los que lo político y lo religioso aparecen explícitamente entrecruzados y en los que rastreo las huellas de un "socialismo crístico" de especial peso en las tradiciones culturales latinoamericanas. AbstractIn this work I focus on the question of the poetic articulations between liberatory discourses, strongly political imprints, and religious matrix discourses, with special reference to theological-political questions that I bring to traditions that were present since the period of conquest and colonization and the apocalyptic imaginaries that emerge in the continent during that period. Specifically, I focus on a set of poems by Ernesto Cardenal, which I correlate with two other poetic series: an earlier one, which constitutes what we understand today as poetry in spanish in America, such as that of the peruvian César Vallejo, especially in his latest poems (collected in the volume España, aparta de mí este cáliz, 1939) and another one that is much closer in time, that of the chilean Raúl Zurita, especially in his collection of poems Inri (2003). In my reading, I dwell on a series of concepts present in the poetry of these authors –the incarnation, the resurrection, charity, the communal– in which the political and the religious appear explicitly intertwined and in which I track the traces of a "christic socialism" that has particular weight in Latin American cultural traditions.
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Abstract. The nature of education receives attention and public discussion as it is one dominant core of the cosmological system. However, it echoes to other public squares such as; the state, political power, culture, and religion, contains multi-layered of identity, and against a post-modernism era, which is a very disruptive period that could impact its nature. Abraham Kuyper is known as a public theologian, who offers wide works of education in Europe-Reformed tradition, while Ellen White, a central figure in American-Adventist, even worldwide, contributes unique perspectives. This article conducts qualitative research, attempts to interpret the works of Kuyper and White and reconstructs their idea in order to answer the intention of this research. Eventually, this essay shares the agreement between them concerning God's glorification and adoration as the intention of education, further, demonstrating the diversity where White maintains the holistic approach of education in which Kuyper against it. Moreover, this research attempts to uncover how both figures define the role of state over education.
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This article is an introduction to a special issue on 'Contexts of Religious Tolerance: New Perspectives from Early Modern Britain and Beyond', which contains essays on the contributions to the debates on tolerance by non-canonical philosophers and theologians, mainly from seventeenth- and eighteenth-century Scotland and England. Among the studied authors are the Aberdeen Doctors, Samuel Rutherford, James Dundas, John Finch, George Keith, John Simson, Archibald Campbell, Francis Hutcheson, George Turnbull and John Witherspoon. The introduction draws attention to several methodological points connected to the decision to look at the debates on tolerance through the prism of rarely studied authors. It then presents the essays, which offer novel perspectives by analysing and contextualising political, religious and moral treatments of tolerance. These are tied especially to debates on the articles of faith and on their status, on confessions of faith and their role in the quest for orthodoxy, on liberty of conscience, and on the relation between church and state.
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In this chapter, we examine statements of Finnish municipal election candidates regarding plans to build a "grand mosque" and cultural centre in central Helsinki. Despite proclaiming support for the universal freedom of religion, the candidates were hesitant to apply it to the mosque case. Opponents of the mosque project emphasized the Christian heritage of Finland and portrayed the proposed mosque as a channel through which foreign conflicts could enter Finnish society. The mosque was also opposed because it was seen as a "political" project instead of a "religious" one. The proponents of the mosque, in turn, considered it to be a "Muslim church" and therefore entitled to the same treatment as Christian houses of worship. The mosque was also seen as important to the local Muslim community, but very few candidates considered the possibility of the mosque (or Islam) making a positive contribution to the broader society. Besides identifying the key discourses, we reflect on them from a religious literacy perspective. ; Peer reviewed
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Maximino appears in the final pages of the novel, at the Basilica of St Paul Outside the Walls. This character has received almost no critical attention, perhaps due to the fact that he plays such a small part in the story. Nevertheless, he represents the figure of the "king" at the hardest of times: the transfer of power. Based on Kantorowicz's remarkable study, especially regarding the political-theological analogies between the rex-sacerdos and the Corpus Christi-Corpus mysticum, my work interweaves biblical and historical kings cited or evoked throughout the text, to finally address the idea of royalty suggested in the first pages of the novel. Thus, from the end to the beginning, the image of Maximino gains substance, ultimately becoming an allegorical figure. St Paul is the poetic and theological cornerstone of this story centered on artifice. ; Maximino aparece en las últimas páginas de la novela ante la basílica de San Pablo Extramuros. Ocupa poco espacio. Quizás por eso casi no ha recibido atención por parte de la crítica. Sin embargo, compone la figura del "rey" en su momento más difícil, el traspaso del poder. Apoyado en el magnífico estudio de Kantorowicz, especialmente en las analogías político-teológicas del rex-sacerdos con el Corpus Christi-Corpus mysticum, mi trabajo hilvana reyes bíblicos e históricos, citados o evocados por la novela, hasta llegar a la concepción de realeza propuesta en las primeras páginas. Así, desde el final hasta el principio, la imagen de Maximino toma "cuerpo" hasta convertirse en figura alegórica. San Pablo está en la raíz poética y teológica de esta historia centrada en el artificio.
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This paper offers a different perspective of analysis on the study of Islamic theological groups (al-firqah al-kalāmiyyah) in the classical era. This study is intended to give a better understanding of the context underlying the emergence of each group and their contribution in the Islamic history. Therefore, these theological groups can be studied more fairly and placed as part of the process of forming Islamic civilization. In that account, the historical method is employed in this research along with the social approach, helping the analysis, particularly related to the concept of group interactions. These are several findings obtained from the study: (1) that the emergence of Islamic theological groups always refers to one or both of: political matters and the development of Islamic thought motivated by various backgrounds; (2) that the forms of interaction between theological groups are never single; (3) that each theological group has its own role in the history of Islamic civilization.
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Maximino appears in the final pages of the novel, at the Basilica of St Paul Outside the Walls. This character has received almost no critical attention, perhaps due to the fact that he plays such a small part in the story. Nevertheless, he represents the figure of the "king" at the hardest of times: the transfer of power. Based on Kantorowicz's remarkable study, especially regarding the political-theological analogies between the rex-sacerdos and the Corpus Christi-Corpus mysticum, my work interweaves biblical and historical kings cited or evoked throughout the text, to finally address the idea of royalty suggested in the first pages of the novel. Thus, from the end to the beginning, the image of Maximino gains substance, ultimately becoming an allegorical figure. St Paul is the poetic and theological cornerstone of this story centered on artifice. ; Maximino aparece en las últimas páginas de la novela ante la basílica de San Pablo Extramuros. Ocupa poco espacio. Quizás por eso casi no ha recibido atención por parte de la crítica. Sin embargo, compone la figura del "rey" en su momento más difícil, el traspaso del poder. Apoyado en el magnífico estudio de Kantorowicz, especialmente en las analogías político-teológicas del rex-sacerdos con el Corpus Christi-Corpus mysticum, mi trabajo hilvana reyes bíblicos e históricos, citados o evocados por la novela, hasta llegar a la concepción de realeza propuesta en las primeras páginas. Así, desde el final hasta el principio, la imagen de Maximino toma "cuerpo" hasta convertirse en figura alegórica. San Pablo está en la raíz poética y teológica de esta historia centrada en el artificio.
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This paper offers a different perspective of analysis on the study of Islamic theological groups (al-firqah al-kalāmiyyah) in the classical era. This study is intended to give a better understanding of the context underlying the emergence of each group and their contribution in the Islamic history. Therefore, these theological groups can be studied more fairly and placed as part of the process of forming Islamic civilization. In that account, the historical method is employed in this research along with the social approach, helping the analysis, particularly related to the concept of group interactions. These are several findings obtained from the study: (1) that the emergence of Islamic theological groups always refers to one or both of: political matters and the development of Islamic thought motivated by various backgrounds; (2) that the forms of interaction between theological groups are never single; (3) that each theological group has its own role in the history of Islamic civilization.
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In: Christianity and the Criminal Law, eds. Norman Doe, Dick Helmholz, Mark Hill, John Witte, Jr. (London: Routledge), Forthcoming
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The text Glossarium, together with the other autobiographical writings from the same period, expresses Schmitt's insightful reflections on the phase historically closed in 1945, but the theoretical closure of which took place in 1938, with the publication of his book on Hobbes. This reflection allows us to talk about Schmitt's awareness of the political theology's epochal dimension and of its end. ; El texto Glossarium, junto con los otros escritos autobiográficos del período, representa una profunda reflexión de Schmitt sobre la etapa que se clausuró históricamente en 1945, pero que había conocido su clausura teórica en 1938, con la publicación de su libro sobre Hobbes. Esta reflexión permite hablar de la conciencia de Schmitt sobre la dimensión epocal de la teología política y sobre su final.
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Madrasah education is the bedrock of Muslim communities the world over. They are established, in essence, for the religious, spiritual, moral and social development of Muslim children. Recently, the Department for Education in the UK issued a call for evidence for requiring certain out-of-school settings to be registered, regulated and inspected. Responses to this proposal have been varied, some welcoming it whilst others expressed serious concerns. This paper explores the trends in the responses made to these proposal by three Muslim organisations. It begins by providing a nuanced understanding of the terms maktab and madrasah and shows that the call is not a new one at all. Thereafter, the worry of many politicians, educators and faith groups are considered. The findings reveal that Muslim organisations support and welcome measures to strengthen the safeguarding and well-being of children. However, a summative analysis of their responses reveals that they have serious concerns about many aspects of the proposal and the context within which it has been conceived.
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In 2016 the research was focused on analyzing some contemporary perspectives that contribute critically to the understanding of the onto-theo-political paradigm. On the one hand, following some contemporary conceptions of Spinoza's work we can show that a thought of subjectivity is still possible if we release it from the framework of the onto-theological conception of metaphysics, and we can examine it as a non-substantial subject, discarded its position of principle and foundation, to become secondary, witness and, therefore, militant. Nietzsche and Kierkegaard operate an existential shift in philosophy, giving primacy to ethics, driven by the question of "how to live." From this existential turning, the human challenge lies in finding meaning. From this point on, they differ, both in the basis of the question on meaning and in the formulation of answers. Thus, both invite to a search after the great stories, from a problematized individuality, autonomy and freedom. In Adorno's thinking we can also see how the main foundations of the paradigm are put into question. Adorno maintains that it is no longer possible to grasp the totality of the real with the force of thought, since reason no longer agrees with a chaotic and fragmentary reality, after the catastrophes of the twentieth century. Hence his attempt is to pose a negative dialectic, since philosophy, otherwise, would only serve to veil reality and perpetuate its current situation. Lacoue-Labarthe allows us to think of a subject that is constituted from the reflection on politics and art, and that has its main reference point in Heidegger. He manages to distance himself from Heidegger's metaphysics and, by doing so, to condition the subject from his ethical condition summarized in responsibility. Finally, we study the conception of geoculture by philosopher R. Kusch, who proposes an integrative worldview between the sacred and the profane, interpreting cultures of the Puna region and doing fieldwork, as well as reading the culture from the political point of view. In the same way, we continue to work phenomenologically with the Encyclical "Laudato si´" which, from the point of view of philosophical anthropology, deepens Heidegger's criticism to the era of the technique essence. Caring for the common house is an appeal to privilege the place of man in the cosmos as a guarantor of all life, rather than to financial greed. ; En 2016 la investigación se abocó a relevar algunas perspectivas contemporáneas que aportan críticamente a la comprensión del paradigma onto-teo-político. Por un lado, siguiendo algunas concepciones contemporáneas de la obra de Spinoza, podemos mostrar que un pensamiento de la subjetividad sigue siendo posible si lo liberamos del marco de la concepción ontoteológica de la metafísica, y podemos examinarlo como un sujeto no sustancial, descartada su posición de principio y fundamento, para hacerse secundario, testigo y por lo tanto militante. Nietzsche y Kierkegaard operan un giro existencial en la filosofía, dando primacía a la ética, conducidos por la pregunta "cómo vivir". Desde este giro existencial, el desafío humano radica en encontrar sentido. A partir de este punto divergen tanto en el fundamento de la pregunta por el sentido como en la formulación de las respuestas. Así, ambos invitan a una búsqueda después de los grandes relatos, a partir de una individualidad, una autonomía y una libertad problematizada. En el pensamiento de Adorno también podemos ver cómo los principales fundamentos del paradigma son puestos en cuestión. Sostiene Adorno que ya no es posible apresar con la fuerza del pensamiento la totalidad de lo real, dado que la razón ya no concuerda con una realidad caótica y fragmentaria, luego de las catástrofes del siglo XX. De ahí su intento de plantear una dialéctica negativa, en tanto que la filosofía, de otro modo, solo serviría para velar la realidad y eternizar su situación actual. Lacoue-Labarthe nos permite pensar en un sujeto que se constituye a partir de la reflexión sobre la política y el arte y que tiene como referente fundamental a Heidegger. Logra marcar una distancia con la metafísica heideggeriana y, al hacerlo, condicionar al sujeto desde su condición ética resumida en la responsabilidad. Por último, estudiamos la concepción de geocultura del filósofo R. Kusch, que plantea una cosmovisión integradora entre lo sagrado y lo profano, interpretando culturas de nuestra Puna y realizando trabajos de campo, como así también leyendo la cultura desde el campo de lo político. Del mismo modo, continuamos trabajando fenomenológicamente con la Encíclica Laudato Si' que profundiza, desde la antropología filosófica, la crítica de Heidegger a la época de la esencia de la técnica. Cuidar la casa común es una apelación a privilegiar el puesto del hombre en el cosmos, como garante de la vida toda, antes que la avaricia financiera.
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