Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 1 Seiten: 80-109.

La filosofía kantiana se ha destacado por ocuparse por temas tan importantes como la ética, la religión, el derecho, entre otros. Todos ellos desde una perspectiva humanista, es decir, teniendo en cuenta valores como la dignidad humana y la autonomía moral propios de un proyecto ilustrado. Estos valores han servido para cuestionar y criticar muchas de las injusticias y abusos que se cometen contra el ser humano, en especial en el terreno de la religión por no asumir un pensamiento propio. (...) Sin embargo, los cuestionamientos de la filosofía kantiana en el terreno de lo político pierden fuerza y se quedan cortos a la hora de abordar temas tan importantes como la mayoría de edad, la participación y la ciudadana plena. No obstante, pese a los tropiezos que afrontan los argumentos kantianos su valor radica en al posibilidad de mostrar un proyecto ilustrado capaz de manifestarse en contra de las formas de instrumentalización y dominación del ser humano en los distintos ámbitos de su vida, ya sea religioso, político o moral. (shrink)

Based on neurobiological data, modern concepts of self-organization and a careful rationale, the hypothesis is put forward that the fleeting, highly ordered patterns of electric and/or magnetic fields, generated by assemblies of dendritic trees of specialized neuronal networks, should be thought of as the end-product of chaotic, dynamically governed self-organization. Such patterns encode for subjective experiences such as pain and pleasure, or perceiving colours. Because by quantum mechanical definition virtual photons are the theoretical constituents of electric and magnetic fields, the (...) former hypothesis can be re-formulated as follows: it is the highly ordered patterns of virtual photons that encode for subjective experiences. Arguments are then given that consciousness did not emerge during evolution only after neuronal networks had been formed able to generate electric and/or magnetic fields of sufficient complexity but, rather, that subjectivity already existed in a very elementary form as a fundamental property of the omnipresent virtual photons, i.e., of matter. The contribution of neuronal networks to consciousness was to generate highly ordered patterns of germs of subjectivity , so allowing complex subjective experiences. Due to the omnipresence of virtual photons, it follows finally that the whole universe must be imbued with subjectivity. An experimental strategy is proposed to test the hypothesis. (shrink)

In contrast to the Nietzschean conception of Übermensch as signifying, hitherto, a supermanhood in moral terms alone, the principle of the latter lies in its being antithetical to the present human status, and in its thus proving altogether superior both ontologically and physically. With this premise the notions of Sixth Force and Photonic Frame are now associated. Set forth after a qualitative fashion, while the former is related to the thus far known elemental constituents of matter, as well as to (...) forces and interactions between matter particles, and under this form deemed to intangibly account for all the chaos, indeterminacy and otherwise imperfection or limit found so peculiar to man, the latter refers to an ultimate trait in the actual Overman touching a most luminous and unparalleled corporeality. An original conception of geometry in photonic terms is also propounded. Illustrations meeting at length with a semiotic process and literary hints add to the suggestion. (shrink)

The cosmos may well be perceived as chiefly power respecting its unfathomable vastness and amount of energy, and under this form referred to the cyclic model and to its self-referentiality. The levels of power to therein inhere are accordingly meant to be subject to a drastic variation. These can be quantified according to physical-metaphysical criteria propounded as Quanta of Power. Their imperceptible value is deemed to define the amount of actual ontological power to be found in each relevant event, nature (...) or situation: The more the presence of Quanta of Power, the more the capability of power found intrinsic to such an event, nature or situation. While at a nonhuman level they focalize on the Big Bang and the Big Crunch in causing one another (and in thus proving, conceptually, one cosmic entity), touching the anthropic principle the process at issue reaches its crowning moment in an ultimate superhuman frame. (shrink)

Propounded in relation to a peculiar mode in the view of an oscillating or cyclic universe, the concept of Return of Power, or of ontic recurrence as further increase in ontic Power signifies the determination of the existing entity according to its own selective recurrence as dialectically exceeding a previous status. Based thus upon the assumption that the actual ontological existence of the entity lies in its own potentiated recurrence (for it is maintained that only what is able to return (...) to itself as potentiated signifies actual ontological existence) and that an ontic eternal return can only occur in terms of further Power, this notion embodies the culminating phase within change as an ultimate overcoming of a previous ontic status or situation respecting the category Power as a primary criterion within a constantly increasing Real (as Power, precisely). An ontic selective ultimate event respecting becoming as a general increment of the Real, this concept exceeds both the ontic dispersion in nothingness of the linear time and the identical ontic repeatability of the Eternal Return of the Same, the latter insofar as asserting the perennial return of man's own status of powerlessness, and as rendering accordingly impossible any actual (dialectical) transition to a well-defined superior ontic phase. (shrink)

Unveiled from its latent status of myth, from the dawn of civilization until nowadays mass media culture as a necessary need of power in a world of intrinsic human powerlessness, an existential condition as antithetical to the latter in the very terms of power signifies the grandest possible of human perspectives to inhere within the state of affairs of a Real certainly vast enough to contain it respecting its unfathomable profundity in space and in time. By focusing accordingly on the (...) significance of this term as a leading determination of the Real, and as a most comprehensive category and ontological criterion in respect to which all other possible meanings, both immanent in character and transcendent, are formed and defined, and on its own embodiment in a personified fashion (as until now indistinctly found in Polytheism and in the overhuman myths only), it reveals itself in its dialectically required status of actual ontological human power, and under this form opposes whatever limitation of the hitherto known and considered human. It consequently also redefines the notion of overhuman, which proves to be thus far incomplete ontologically as still bound to an existential context of ontic impotence (Nietzsche). (shrink)

Dr Lloyd maintains that a teacher's commitment is not only compatible with but a necessary condition for successfully teaching religious understanding within the system of public education. As I am in sympathy with this thesis, I do not wish to argue against it but to add some further interpretation of it. Lloyd's thesis deals with a certain process of communication, specified in two directions: first as to its subject , and secondly as to its context . His thesis contains two (...) points: the kind of communciation he has in mind is at least possible and the necessary condition for its success is the commitment of the teacher. (shrink)

A partir de la referencia al monumento a Salvador Allende en la plaza Constitución -que representa su sacrificio final a través de su figura envuelta en la bandera chilena. y renaciendo en el momento mismo de morir, como en el simbolismo masónico de la iniciación, o en el mito del Ave Fénix- se señala que esa representación artística no debiera alejarnos de interpretar lo que efectivamente ocurrió en La Moneda aquel 11 de septiembre. El artículo se propone responder a cómo (...) ocurrió la muerte del Presidente, si se trató de un asesinato o de un suicidio. Para ello se pregunta cuáles fueron los valores por los que éste terminaría entregando su vida. Argumenta que no se trató de una decisión tomada apresuradamente en la mañana del Golpe, sino casi un año antes, y sostiene que “lo que Allende no podía cambiar en la tragedia‚ del 11 de septiembre era la voluntad golpista de derrocar su gobierno; pero lo que sí estaba dentro de su poder era rendirse o combatir hasta el final a sus enemigos jurados. Allende eligió el combate, y cuando comprendió que ya no había más resistencia posible, se quitó la vida, privándolos así de la satisfacción sádica de humillarlo y vejarlo. Pocos actos los hay de mayor dignidad y valor”. (shrink)

Puesto que es imposible hacer justicia, en unas cuantas páginas, a un libro tan bien investigado, organizado y escrito, no trataremos de resumir aquí el contenido de sus diferentes capítulos. Nos limitaremos, simplemente, a destacar lo que en éste nos ha parecido ser lo más significativo e importante; por lo menos en términos de su capacidad para interpretar el pensamiento y la acción política de Jaime Guzmán; pero, en especial, en cuanto a su capacidad para iluminar el significado y las (...) proy.. (shrink)

En este paper se busca establecer, mediante un examen puramente teórico, abstracto, si acaso la conflictiva relación que han guardado hasta hoy socialismo y democracia, se derivaría de alguna propiedad esencial de aquella forma social, o si podría explicarse, más bien, como el resultado de las especiales condiciones en que se dieron, durante el siglo XX, los distintos intentos de construcción socialista.

Based on an original interpretation of the core concepts in Nietzsche’s thought, and on their subsequent overcoming, this book embodies a radically new perspective that in essence reconsiders, upon grounded ontological premises and revealed anthropological evidences, both the notions of human and superhuman as still bound to a prevailing standpoint of impotence and limitation. The chief themes of metaphysics, from being to becoming, from entity to identity are all dealt with in the leading terms of the category power and of (...) its dialectical self-negation to inhere in parallel within a far more extended view of the human respecting a dualist assumption and the unfathomable spatio-temporal vastness of the Real in which the phase of man is but infinitesimal. It is supported by more than 500 notes and a glossary with more than 60 key terms, each carefully explained. References are contained to authors spanning millennia and in several fields of knowledge. Narrative suggestions are also included, serving as an aid to the comprehension of the exposition to follow in compliance with the underlying mythical aspect of the argument. A challenge to existing concepts, this book introduces the reader to the actual existence of a human reality which exceeds the hitherto known and considered from whatever point of view and which has remained latent and indistinct under the form of myths, from the dawn of history until nowadays mass media culture as a need of power in an intrinsically powerless human world. Revealed in its necessary function of actual presence antithetical to the limitedness of man, and referred accordingly to the comprehensive meaning of power, this condition radically opposes any limitation thus far ascribed to the human. (shrink)

English summary: Currently, for many of the central problems that challenge human survival, such as the limitation of resources, problems in intercultural relations, information overload, and so on, there is hardly a satisfying solution. The relevant areas of tension are captured in this book, and placed in the context of the overextension and rebellion of individuals and of society. The pre-critical conditions, crisis, and borderline situations are the motivations behind the philosophical thoughts and conceptualizations captured in the essays in this (...) work. These studies consider themselves as a contribution to a life-serving communication, and for the development of a common construction meaning and symbols in dialogue. Overcoming threshold situations proves to be a case of "what humans really are and what they can really be." (Karl Jaspers) This book shows on the basis of numerous examples from psychotherapeutic, artistic, and political fields of actions, that historical and phenomenological analysis are complimented by a process-dynamic approach to social and conceptual problems. German description: Fur kaum eines der zentralen Uberlebensprobleme der Menschheit, Begrenztheit der Ressourcen, transkulturelle Verstandigungsprobleme, Informationsuberflutung u.a. liegen bislang uberzeugende Losungskonzepte vor. Die diesbezuglichen Spannungsfelder werden in dem vorliegenden Band aufgegriffen und in den Zusammenhang von Uberforderung und Rebellion des Einzelnen und der Gesellschaft gestellt. Die prakritische Ausgangslage, Krise und Grenzsituation werden Anstoss zum philosophischen Denken und zur Konzeptualisierung des hier vorgelegten Ansatzes. Dieser versteht sich als Beitrag zu lebensdienlicher Kommunikation und zu gemeinsamer Sinn- und Symbolbildung im Dialog. In der Uberwindung der Grenzsituation erweist sich, "was der Mensch eigentlich ist und werden kann" (Karl Jaspers). Das vorgelegte Buch zeigt anhand zahlreicher Beispiele aus Psychotherapie, kunstlerischem und politischem Handlungsraum, dass die historische und phanomenologische Analyse durch einen prozessdynamischen Ansatz zu erganzen ist. (shrink)

ZusammenfassungEs wird gezeigt, dass »Person« primär kein anthropologischer, sondern ein ontologischer Begriff ist, der die ursprüngliche Weise desjenigen Seins von Gegenwart bezeichnet, welche der unhintergehbare Grund der Möglichkeit und Wirklichkeit allen Werdens ist. So gedacht, ist Personsein »Verantwortlichsein in Beziehungen«. In dieser weiten Fassung ist der Begriff der »Person« in seiner herkömmlichen Breite anwendbar, nämlich sowohl auf das Sein des Menschen als auch auf das Sein Gottes wie schließlich auch auf die Relate des göttlichen Lebens. Damit bewährt sich der Begriff (...) »Person« als Grundbegriff der christlichen Dogmatik und Ethik.SummaryThis article attempts to show that “person” is not primarily an anthropological but an ontological concept which denotes the basic mode of the being of presence which is the ground of the possibility and actuality of every becoming. As such it is a logically and ontologically primitive concept. Conceived in such a way “person” is to be interpreted as “being responsible in relationships”. In this broad conception the concept of “person” can be applied in its original wide sense, comprising human being, the being of God as well as the terms of the relationship of the divine life. In this way the concept is shown to be a foundational concept of both Christian dogmatics and ethics. (shrink)

As we begin to witness a new phase in the integration of digital social media platforms with educational institutions, we ought to ask how learning exchanges may be altered as a result. Looking to transformations in knowledge exchanges outside of formal education, we find that these technologies have already modified the ways in which communities engage with each other. Gerlitz and Helmond explain that the Like Economy built into all major social media platforms flattens exchanges between users to engagement metrics. (...) With online communities increasingly isolated from each other thanks to inscrutable recommendation algorithms, the most frequent cross-community exchanges manifest in outbursts of rage, producing a so-called ‘Dislike Society’. Practitioners would rather briefly unite to tear down other ways of living than to build new ones. Within the Dislike Society, any form of knowledge that could shape new communities is lost to the governance of algorithms in what Bernard Stiegler calls ‘proletarianisation’. To re-apply knowledge to the improvement of life, as suggested by Whitehead, the attention of learners needs to be shaped in response to new technological conditions. This is best achieved within the educational institutions that now face a reorganisation by the same companies that brought us the Dislike Society. (shrink)

Zusammenfassung Das gegenwärtige Pontifikat betreibt den Ökumenismus pragmatisch und mit ethischem Schwerpunkt. Gleichwohl bleibt die Klärung der Frage nach den fundamentaltheologischen und dogmatischen Fundamenten von Kirchenordnung und Kirchenrecht für die begründete Erklärung von sichtbarer Einheit unabdingbar. Differenzen bestehen hier nicht nur zwischen reformatorischer und römisch-katholischer Theologie, sondern auch innerhalb der letzteren. Sie reichen – das zeigt die systematische Analyse von drei jüngeren römisch-katholischen Veröffentlichungen zum Thema – von unterschiedlichen Vorstellungen über die methodische Fortsetzung des Bemühens um Erreichung eines „differenzierten Konsensen“ (...) über Einzelfragen bis zu einer grundsätzlichen Infragestellung der „Konsenspapierökumene“ zugunsten einer Klärung des „Grunddissens“ zwischen katholischer und evangelischer Christentumsauffassung und Denkform im ganzen. Keine der Positionen hat ein angemessenes Verständnis von Ansatz und Pointe reformatorischer Theologie erreicht. Dringend ist also, dass evangelische Theologie deutlicher als bisher zeigt: Das reformatorische Verständnis von Offenbarung und Glaube hat präzise Konsequenzen für das reformatorische Verständnis der sichtbaren Kirche. (shrink)

ZusammenfassungDas gegenwärtige Pontifikat betreibt den Ökumenismus pragmatisch und mit ethischem Schwerpunkt. Gleichwohl bleibt die Klärung der Frage nach den fundamentaltheologischen (offenbarungstheoretischen) und dogmatischen (ekklesiologischen) Fundamenten von Kirchenordnung und Kirchenrecht für die begründete Erklärung von sichtbarer Einheit unabdingbar. Differenzen bestehen hier nicht nur zwischen reformatorischer und römisch-katholischer Theologie, sondern auch innerhalb der letzteren. Sie reichen – das zeigt die systematische Analyse von drei jüngeren römisch-katholischen Veröffentlichungen zum Thema – von unterschiedlichen Vorstellungen über die methodische Fortsetzung des Bemühens um Erreichung eines „differenzierten (...) Konsensen“ über Einzelfragen bis zu einer (jetzt auch römisch-katholischen!) grundsätzlichen Infragestellung der „Konsenspapierökumene“ zugunsten einer Klärung des „Grunddissens“ zwischen katholischer und evangelischer Christentumsauffassung und Denkform im ganzen. Keine der Positionen hat ein angemessenes Verständnis von Ansatz und Pointe reformatorischer Theologie erreicht. Dringend ist also, dass evangelische Theologie deutlicher als bisher zeigt: Das reformatorische Verständnis von Offenbarung und Glaube hat präzise Konsequenzen für das reformatorische Verständnis der sichtbaren Kirche (von Kirchenordnung und Kirchenrecht). (shrink)