O objetivo desse artigo é analisar e refutar a opinião de Jean-Luc Marion acerca da relação entre a doutrina das naturezas simples e a metafísica cartesiana. Em primeiro lugar, apontaremos alguns problemas com o método estruturalista empregado por Marion. A seguir, mostraremos a impossiblidade de se converter noções epistemológicas em noções ontológicas. Por fim, sugerimos que o método empregado por Descartes na conversão das naturezas simples em sua metafísica das _Meditações_ foi o introspectivismo ou disciplina da interioridade tomada emprestada de (...) Agostinho. Esta constatação reforçara nossa convicção na recusa da interpretação estruturalista da obra de Descartes. (shrink)

Las naciones y pueblos indígenas presentan preocupantes índices respecto a la salud, así como otras carencias como la pérdida de sus tierras, la alimentación, la educación y, en general, el ejercicio de sus derechos, consagrados por organizaciones internacionales como la ONU y la OMS-OPS. En Ecuador, de acuerdo con el orden jurídico constitucional, se han instrumentado políticas de salud que incluyen el lineamiento general de un enfoque intercultural de la atenciónprimaria que incorpora los saberes y prácticas ancestrales. Mediante una revisión (...) documental se examina la situación actual de la salud y la atención primaria entre las etnias indígenas del Ecuador. De este análisis se desprenden consideraciones para las políticas públicas de salud, la formación intercultural de los profesionales de los equipos de salud y, en especial, la articulación de las creencias, saberes y prácticas de la cultura de las etnias para la atención primaria de salud. Palabras Clave: Etnia, nacionalidad indígena, pueblo indígena, derecho a la salud, atención primaria. Referencias [1]Asamblea General de la Organización de las Naciones Unidas, «Resolución 48/134 de la Asamblea General de las Naciones Unidas sobre los Derechos de los pueblos y naciones indígenas,» de Asamblea General Resolución 48/134, New York, 2009. [2]Organización Panamericana de la Salud, «Derechos Humanos y Salud de los pueblos indígenas,» Organización Panamericana de la Salud, New York, 2008. [3]Alto Comisionado para los Derechos Humanos de la Organización de las Naciones Unidas, Declaración de las Naciones Unidas sobre los derechos de los pueblos indígenas. Manual para las instituciones nacionales de Derechos Humanos, Nueva York: Alto Comisionado de los Derechos Humanos de la Organización de las Naciones Unidas, 2013. [4]C. Torres Parodi y M. Bolis, «Evolución del concepto etnia/raza y su impacto en la formulación de políticas públicas para la equidad,» Revista Panamericana de Salud Pública, vol. 22, nº 3, pp. 405-414, 2007. [5]IIDH-OPS, «Salud indígena y derechos humanos,» OPS, Quito, 2006. [6]Organización Panamericana de la Salud, «Iniciativa de la Salud para los Pueblos Indígenas. Lineamientos estratégicos. Plan de acción 2003-2007,» Organización Mundial de la Salud, Quito, 2003. [7]Consejo Mundial de las Iglesias, «Segunda Asamblea Mundial de la Salud de los Pueblos,» Consejo Mundial de las Iglesias, Quito, 2005. [8]Grupo Internacional de Trabajo sobre asuntos indígenas, Instituto de Promoción de Estudios Sociales, Fundación Diversidad, «El Derecho a la Salud de los pueblos indígenas en aislamiento y en contacto inicial,» Grupo Internacional de Trabajo sobre Asuntos Indígenas, Quito, 2007. [9]Organización Panamericana de la Salud, «Salud de los pueblos indígenas de las Américas,» OPS, Quito, 1998. [10]Organización Inernacional del Trabajo, «Convenio número 169 de la OIT. sobre pueblos indígenas y tribales: hacia un futuro inclusivo, sostenible y justo.,» OIT, New York, 2019. [11]L. Almeida Vera, «Fundamentación del modelo de gestión intercultural ecuatoriana en la atención primaria desalud,» Medisam, vol. 8, nº 18, pp. 46-61, 2014. [12]Organización Internacional del Trabajo, «Implementación del Convenio núm 169 de la OIT sobre los pueblos indígenas y tribales: Hacia un futuro inclusivo, sostenible y justo,» OIT, New York, 2019. [13]C. Eysaguirre, Proceso de incorporación de la medicina tradicional, alternativa y complementaria en las prácticas oficiales de la salud. Tesis Magister Antropología, Lima: Universidad Nacional Mayor de San Marcos, 2016. [14]Organización de las Naciones Unidas para la Agricultura y la Alimentación, «Sobre la salud y la seguridad de los pueblos indígenas en riesgo debido al coronavirus,» FAO, New York, 2020. [15]Enlace Continental de Mujeres Indígenas de las Américas, Alianza de Mujeres Indígenas de Centroamérica y México, Red de Mujeres Indígenas Asiáticas, Organización de Mujeres Indígenas Africanas, «Llamado colectivo de las mujeres indógenas ante el COVID 19. Foro Internacional de Mujeres Indígenas,» ONU, New York, 2020. [16]Laboratorio de interculturalidad FLACSO Ecuador, Etnohistoria de los pueblos y nacionalidades originarias del Ecuador, Quito: FLACSO Ecuador, 2015. [17]UNICEF, Nacionalidades y pueblos indígenas. Políticas interculturales en Ecuador, Quito: UNICEF, 2009. [18]República del Ecuador, «Constitución de la República del Ecuador,» de 2008, Quito, 2008. [19]S. Ramírez Hita, «Políticas de salud basadas en el concepto de multiculturalidad: los centros de salud intercultural en el altiplano boliviano,» Avá Revista de Antropología, vol. 14, nº 2, pp. 1-28, 2009. [20]E. Arteaga, M. San Sebastián y A. Amores, «Construcción participativa de indicadores de la implementación del modelo de salud intercultural en el cantón Loreto, Ecuador,» Saúde em Debate, vol. 36, nº 94, pp. 402-413, 2012. [21]L. Véliz Rojas, A. Bianchetti Saavedra y M. Silva Fernández, «Competencias interculturales en la atención primaria de salud: un desafío para la educación superior frente a contextos de diversidad cultural,» Cuadernos de Saúde Pública, vol. 35, nº 1, pp. 62-71, 2019. [22]C. Walsh, Interculturalidad: Estado, sociedad: luchas decoloniales de nuestra época, Quito: Abya Yala UASB, 2015. [23]E. Ortiz Prado y G. Ceballos Serra, «Marco estratégico para la protección de los pueblos indígenas en aislamiento voluntario y contacto inicial. Consultoría sobre situación de salud de los pueblos indígenas en aislamiento y contacto inicial en el Ecuador,» Organización del Tratado de Cooperación Amazónica, Quito, 2014. [24]J. Betancurt, A. Green, J. Carrillo y Anane-Firempong, «Defining Cultural competence: a practical framework for adressing racial/ethnic disparities in health and health care,» Public Health, vol. 118, nº 2, pp. 293-302, 2016. [25]R. Ceballos, A. Amores y R. Rojas, Prestación de servicios de salud en zonas con pueblos indígenas, Quito: Programa Regional de Salud de los Pueblos Indígenas, 2009. [26]L. Pereira de Melo, «A contemporaneidade da teoría do cuidado cultural de Madeleine Leininger: una perspectiva geohistórica,» Ensaios e Ciencia: ciencias biológicas, agrarias e da Saúde, vol. 14, nº 2, pp. 21-32, 2010. [27]C. Rohrbach-Viadas, «Introducción a la teoría de los cuidados culturales enfermeros de la diversidad y la universalidad de Madeleine Leininger,» Revista Cultura del cuidado, vol. 2, nº 3, pp. 32-46, 1998. [28]O. Aguilar Guzmán, I. Carrasco González, M. García Piña, A. Saldívar y R. Ostiguín Meléndez, «Madeleine Leininger: análisis de sus fundamentos teóricos,» Revista de Enfermería Universitaria, vol. 4, nº 2, pp. 26-32, 2007. (shrink)

Since the mid-20th century, the study of Self-Regulated Learning has aimed to identify the distinctive characteristics that enable individuals to acquire new knowledge and skills under their control. The theory of Internal Self-Regulation vs. External-Regulation in Learning has postulated that a large number of self-regulatory variables are mediated by regulated/non-regulated or dysregulated features of the context. After signing their informed consent, a total of 616 university students completed validated instruments of SRL vs. ERL, behavioral regulation, regulatory teaching, and metacognitive study (...) control strategies. Using an ex-post facto design and correlation, regression, structural equation model and mediation analyses, the present research aimed to establish multicausal predictive relationships among the analyzed variables. Results indicated positive predictive effects between the external regulation variables on the self-regulation variables in learning [regulation /non-regulation /dysregulation ]; as well as positive predictive effects between SRL on SRB, RT and metacognitive SRS. Additionally, external regulation not only predicted but mediated numerous relations among the variables studied. Other findings and important considerations for future research in the field of self-regulation are discussed. (shrink)

El presente artículo, a partir de la obra del intelectual palestino Edward W. Said, pretende rememorar, tras sesenta años de colonización y ocupación israelí, la Naqbah palestina, es decir, indagar las verdaderas y catastróficas consecuencias de la creación de un «hogar nacional judío» en las tierras de la Palestina histórica. A su vez, se realiza un análisis de la situación de los refugiados palestinos como uno de los más esenciales y trágicos efectos de la creación del Estado de Israel. Así, (...) se perfila la negación sistemática de la ciudadanía para con los refugiados palestinos tanto en el interior de Israel, como en el Líbano, Egipto, o Jordania. (shrink)

El presente estudio muestra la opinión de estudiantes universitarios del Grado en Maestro en Educación Primaria en relación al uso de recursos audiovisuales, concretamente el vídeo, para el aprendizaje del método científico en la etapa de Educación Primaria. Se realiza un cuestionario, antes y después de la actuación y se comparan los datos a través del programa estadístico SPSS v.26. Los datos arrojan que existen diferencias significativas en cuestiones como la utilidad para los docentes, la inclusión o para trabajar la (...) educación medioambiental. Además, se produce un avance de las medias (no significativo) en las demás cuestiones planteadas. (shrink)

A presente investigação questiona a essência teo-lógica dos futuros contingentes. Para o efeito, analisa-se, primeiramente, a argumentação segundo a qual, sob certas con­dições lógicas, teológicas, ontológicas e cosmológicas anti-necessitantes, detetadas por G. W. Leibniz (conciliando a posição de St. Agostinho com a de L. Molina e W. Ockham), a abertura contingente do futuro parece ser compatível com o regime das “verdades contingentes pré-determinadas”, regime enquadrado teologicamente pelo princípio do “futuro melhor” ou do “único futuro verdadeiro”. No entanto, os futuros contingentes (...) incitam, com e contra Aristóteles, ao desenvolvimento de uma lógica temporal e plurivalente, ao modo de J. Łukasiewicz ou A. Prior. Esta lógica garante a abertura do futuro sem o oneroso custo metafísico da adesão a uma teo-lógica omni-determinante. A crítica do determinismo lógico, daí resultante, afigura-se mais coadunável com as condições pós-metafísicas ine­rentes à episteme agnóstica contemporânea, mas, nesse caso, a abertura do futuro impli­caria uma profunda redefinição das próprias ideias e funções de “Deus”, “matéria”, “história” e “verdade”. (shrink)

L'interprétation de l'eschatologie paulinienne est dominée par la question de son rapport avec l'apocalyptique juive. Les points communs, soulignés par J.C. Beker à la suite de E. Käsemann, ne sont pas contestables, mais ne doivent pas occulter des différences notables, qui tiennent à la prééminence du Christ dans la vision paulinienne des événements de la fin. Ni l'attente ni le retard de la parousie ne semblent avoir eu, quoi qu'on en dise, d'influence décisive sur la pensée de l'Apôtre, mais bien (...) plutôt la réconciliation avec Dieu par la Croix et l'inauguration d'une humanité nouvelle dans la résurrection du Christ.Les lettres deutéropauliniennes ne rnodifient pas fondamentalement cette eschatologie, si ce n'est qu'elles accentuent encore l'emprise de la christologie sur la vision de la fin : à ceux qui attendent les ascensions célestes promises par la littérature apocalyptique, Paul répond qu'ils possèdent déjà leur être ressuscité avec le Christ, qui trône bien au-dessus de tous les être célestes. Ses idées sur le jugement dernier et la rétribution finale sont parfois dépendantes de celles du judaïsme, souvent imprécises et limitées, mais c'est toujours sa connaissance du Ressuscité, second Adam, qui conduit sa réflexion et l'aide à déchiffrer le destin final de l'humanité dans le Christ. The interpretation of pauline eschatology is dominated by the question of its rapport with Jewish apocalypse. The common points, underlined by J.C. Beker following E. Käsemann, cannot be contested, but should not hide the notable differences, which are based on the pre-eminence of Christ in the Pauline vision of the final events. Neither the expectation nor the delay of the Parousia does not seem to have had, despite what is said, a decisive influence on the Apostle’s thinking. He was concerned more about reconciliation with God through the cross and the inauguration of a new humanity by the resurrection of Christ.The deuteropauline letters do not fundamentally modify this eschatology, except in so far as they accentuate the dominance of Christology on the vision of the end. For those who await the celestial ascensions promised by apocalyptic literature, Paul answers that they already possess their resurrected being with Christ, who sits well above are celestial beings. These ideas on the Last Judgement and the final retribution are sometimes dependent on those of Judaism, often imprecise and limited, but it is always Paul's knowledge of the Resurrected, the second Adam, which directs his reflection and helps to decipher the final destiny of humanity in Christ. (shrink)

Tras su prematura muerte, se ha escrito mucho sobre la personalidad filosófica y política de Josep Lluís Blasco. Siendo sin duda importantes y admirables estos aspectos, para mí fue sobre todo una persona amiga, buena y amable, en el sentido literal de este término, y cuya pérdida me ha producido un desconsuelo irreparable. Así, la redacción de estas líneas no es para mí un mero ejercicio profesional, sino un deber de gratitud y afecto.

Le christianisme, aujourd’hui plus ou moins bien implanté sur les cinq continents, se trouve massivement confronté, y compris en Europe, au défi de grandes cultures et religions non chrétiennes, apparemment imperméables à l’annonce de l’Évangile . En présence de ces vénérables cultures, parfois trimillénaires ou plus, comme celles d’Asie, des cultures mystiques ou pétries d’une sagesse paisible et un peu sceptique, comment Jésus, situé en un point du temps et de l’espace, peut-il être présenté comme le sauveur unique et universel? (...) L’article rappelle l’évolution de l’Église catholique en matière de théologie des religions non chrétiennes, d’une attitude exclusiviste à une attitude inclusiviste, avant de s’orienter difficilement vers une appréciation positive du pluralisme religieux en tant que tel. Mais est-ce sur le plan religieux que doit se situer le christianisme? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Raimon Panikkar (1918-2010):Life and LegacyJ. Abraham Vélez de CeaThe interreligious theologian, intercultural philosopher, and pluralist mystic Raimon Panikkar died in Tavertet, Barcelona, on 26 August 2010. He was ninety-one. A pioneer of interreligious dialogue and comparative theology, Panikkar claimed to be at the same time yet without contradiction a Christian, a Buddhist, a Hindu, and a secular man.Panikkar's multiple religious belonging was not a matter of choice and shallow (...) eclecticism but rather a matter of personal experience and profound spiritual growth. His distinction between eclecticism and syncretism might be helpful to understand the complex nature of his religious identity. Eclecticism "is an uncritical mixture of religious traditions and an agreement among them obtained by chopping off all possible discrepancies in favor of an amorphous common denominator." On the contrary, syncretism "is allowing for a possible assimilation of elements by virtue of which these elements cease to be foreign bodies so that organic growth within each tradition is possible, and the mutual fecundation of religious traditions becomes a genuine option."1Another point I would like to clarify is that Panikkar's multiple religious belonging was not a question of being primarily Christian and secondarily something else, as if truth could be quantified. Panikkar objected to this "modern" way of thinking. I remember a conversation with him about this issue in which he compared these attempts to quantify religious identity to those who try to understand the Trinity as being either one or three. He said that if you begin counting you miss the point, and then he added in a defiant tone: "I am 100 percent Christian, 100 percent Hindu, 100 percent Buddhist, and 100 percent secular." When I insisted and told him that for many people multiple religious belonging is just not possible, Panikkar replied: "Well, it is my experience; I cannot help it."Panikkar's multiple religious belonging was often misunderstood and cost him the distrust of both Christians and Hindus. For instance, in 1966, Panikkar applied for a chair in Hindu philosophy at the prestigious Banaras Hindu University. Though [End Page 215] everybody agreed he was by far the most competent candidate, he was not offered the position because for many conservative Hindus Panikkar was not Hindu enough.Similarly, many conservative Catholics today would say that Panikkar went too far with his distinction between Christ and the historical Jesus; for them Panikkar was not Christian enough. However, this would be unfair. As I understand Panikkar, he was not trying to undermine any Christian claim. Quite the contrary, he was challenging what he perceived as a tribal Christology and a reduction of Christianity to a two-thousand-year-old sect. Time will tell, like it did with great thinkers such as Nāgārjuna (ca. 150-250), Śaṅ-kara (788-820), Thomas Aquinas (1225-1274), and Meister Eckhart (ca. 1260-1327), who were also criticized at first by their respective traditions. Perhaps Panikkar was simply ahead of his time, and what today seems controversial to some will become the norm in the future; it would not be the first time.Panikkar was an embodiment of interreligious dialogue, and his theology was the result of such dialogue. He was born in Barcelona on 3 November 1918. His mother was a Catholic from Catalonia, and his father was a Hindu from Kerala, India. After studying philosophy and natural sciences in Barcelona, Madrid, and Bonn, he joined the recently created Opus Dei in 1940. It should be clarified that in the aftermath of the Spanish civil war and compared to the pre-Vatican II National Catholicism of Franco's regime, Opus Dei was a progressive Catholic organization for laypeople interested in sanctifying their professional work.Panikkar was ordained a Catholic priest in 1946 and became the chaplain of a student dormitory in Madrid (Colegio Mayor la Moncloa). That very year he earned his first doctorate, in philosophy, with a dissertation titled El concepto de naturaleza: Análisis histórico y metafísico de un concepto (Complutense University of Madrid, 1946, published in 1951). He was offered a position at the Complutense University but decided to continue with his pastoral work in Madrid, Barcelona... (shrink)

It is suggested that a clear prophetic voice of the congregational gathering could change the society to which the congregants belong. The problem is that this prophetic voice seems to have disappeared in many cases. A solution might be found if the point of view is taken that the prophetic voice in the congregational gathering is heard in the liturgical acts or rites. In the science of Liturgy attention must be given to the revitalisation of the gift of prophesy. In (...) this article the prophetic testimony of the Old Testament prophets and of the Prophet, Jesus Christ, were used as sources. Following in the footsteps of Brueggemann, an effort will be made to establish in relevant scripture passages what the attitude and practise of prophetic testimony should be. The possibility of rendering service through prophetic testimony as a liturgical act in the South African society is wide open. Prophetic testimony serves to criticise the dominant perception in order to dismantle it, but is also serves to energise persons and communities by its promise of another time and situation towards which the community of faith could move. (shrink)

J. Butler has dealt with politics and the problem of social transformation since her early works. Her interest in these topics has been linked to the phenomenology of field, but her work has also been linked to psychoanalysis, with which she has had a fruitful dialogue. In this paper, I show, firstly, that a field is marked and receives its necessary mobility from the constitutive outside. Secondly, I show that Butler makes a “à la Freud” reading of the psyche which (...) she interprets as a field traversed by the economy of melancholy. Melancholy is not a psychic phenomenon but a structure and a fundamental event of the psyche and its formation. This event inaugurates a field marked by the ambivalence between the loss of the Other and the interpellation open to the Other, and marked by vulnerability as well, since the activity of agency and the passivity of receptivity cannot be distinguished. This indistinguishability or ambivalence is thought by Butler to be the starting point for a different way of doing politics. (shrink)

L'eschatologie a marqué la théologie chrétienne du XXe siècle. Initiateur en ce domaine, R. Bultmann entreprend une herméneutique « existentiale » et « démythologisante » de la prédication apocalyptique de Jésus, mise en lumière par J. Weiss et A. Schweitzer : en Jésus Dieu prononce la parole définitive qui m'appelle aujourd'hui à la décision de foi et à l'existence authentique. La théologie apprend ainsi à parler de Dieu avec sens en parlant de l'homme. Avec J. Moltmann, le futur est désenclavé (...) du présent où le laissait Bultmann, et l'eschatologie se fait résolument christologique en même temps qu'historique ; mais le passage de la Théologie de l’espérance au Dieu crucifié pose le problème redoutable du lien entre l’horizon de l’espérance et l'histoire abandonnée à la souffrance. Pour J. Moingt, la résurrection, fondement de la christologie, permet de relire la vie de Jésus comme l’histoire de Dieu menant avec les hommes depuis la création le combat eschatologique de la vie contre la mort.La pensée eschatologique s’élabore aussi dans la ligne des théologiens de l'histoire. O. Cullmann fait du Christ le centre de l’histoire du salut, entre un « déjà là » et un « pas encore ». Avec plus d’ambition mais aussi d’ambiguïté, W. Pannenberg situe la résurrection de Jésus, en tant qu’événement historique, au regard de l'histoire universelle dont elle anticipe la fin. La pensée eschatologique ne laisse pas de travailler également d’autres théologies, davantage marquées par les problématiques traditionnelles.Twentieth century Christian theology has been marked by eschatology. R. Bultmann, initiator in this field, underlook an “existential” and “demythologising” hermeneutic of the apocalyptic preaching of Jesus, which had been brought. to light by J. Weiss and A. Schweitzer : in Jesus God pronounces the definitive word that calls me to a decision of faith and authentic existence today. Theology thus learns to speak of God with meaning by speaking of man. With J. Moltmann, the future is freed from present, where Bultmann had left it, and eschatology became resolutely Christological at the same time as historical. But the passage from the Theology of Hope to the Crucified God poses the difficult problem of the connection between the horizon of hope and history left to suffering. For J. Moingt, the resurrection, foundation of Christology, permits a rereading of the life of Jesus as the history of God, who, from the time of creation, leads humanity in the eschatological combat of life against death.Eschatological thought also develops in the direction of theologies of history. O. Cullmann makes Christ the center of the history of salvation, between an “already here” and a “not yet”. With greater ambition but also ambiguity, W Pannenberg places the resurrection of Jesus as a historical event, in comparison with universal history, of which it anticipates the end. Eschatological thought does not fail to also influence others theologies, more marked by traditional problematics. (shrink)

The 1996 European Summer Meeting of the Association of Symbolic Logic was held held the University of the Basque Country, at Donostia (San Se bastian) Spain, on July 9-15, 1996. It was organised by the Institute for Logic, Cognition, Language and Information (ILCLI) and the Department of Logic and Philosophy of Sciences of the University of the Basque Coun try. It was supported by: the University of Pais Vasco/Euskal Herriko Unib ertsitatea, the Ministerio de Education y Ciencia (DGCYT), Hezkuntza Saila (...) (Eusko Jaurlaritza), Gipuzkoako Foru Aldundia, and Kuxta Fun dazioa. The main topics of the meeting were Model Theory, Proof Theory, Re cursion and Complexity Theory, Models of Arithmetic, Logic for Artifi cial Intelligence, Formal Semantics of Natural Language and Philosophy of Contemporary Logic. The Program Committee consisted of K. Ambos Spies (Heidelberg), J.L. Balcazar (Barcelona), J.E. Fenstad (Oslo), D. Israel (Stanford), H. Kamp (Stuttgart), R. Kaye (Birmingham), J.M. Larrazabal (San Sebastian), D. Lascar (Paris, chairman), A. Marcja (Firenze), G. Mints (Stanford), M. Otero (Madrid), S. Ronchi della Rocca (Torino), K. Segerberg (Uppsala) and L. Vega (Madrid). The organizing Committee consisted of X. Arrazola (San Sebastian), A. Arrieta (San Sebastian), R. Beneyeto (Valencia), B. Carrascal (San Se bastian), K. Korta (San Sebastian), J.M. Larrazabal (San Sebastian, chair man), J.C. Martinez (Barcelona), J.M. Mendez (Salamanca), F. Migura (Victoria) and J. Perez (Victoria). (shrink)

Alors que l'eschatologie courante des religions archaïques se situe dans la croyance au retour éternel, au recommencement sans fin d'un monde sans issue, le Dieu d'Israël ouvre un avenir à la foi. Abraham découvre un commencement de l'histoire, un Dieu attentif et plus fort que la mort. Constamment menacé de périr, Israël apprend des prophètes à reconnaître le jugement de Dieu et à reprendre vie dans la foi. À l'horizon d'une histoire de violence, une espérance se profile. L'apocalyptique sera la (...) rencontre du prophétisme avec la sagesse, découverte de l'histoire et de l'univers, attente d'un accomplissement. En parlant ou en faisant parler de lui sous le nom de Fils de l'homme, Jésus définit sa mission d'incarner l'espérance d'Israël étendue à toute l'humanité : en lui l'eschatologie est actuellement présente dans la création de Dieu. While the common eschatology of archaic religions is based on the belief in an eternal return, and endless recommencement of a no-exit world, the God of Israel opens a future to faith. Abraham discovered a beginning to history, an attentive God who is stronger than death. Israel, constantly threatened by destruction, learned from the prophets to recognize the judgement of God and to take up life in faith again. On the horizon of a history of violence, a hope takes form. The apocalyptic will be the encounter of prophetism with wisdom, a discovery of history and the universe, an awaiting for fulfillment. In speaking or in seeing that he is spoken about as Son of Man, Jesus defined his mission to incarnate the hope of Israel, spread to all humanity : in him eschatology is now present in the creation of God. (shrink)