Ciudadanía y universidad

Este artículo analiza la relación entre política y universidad a través del significado de la ciudadanía como concepto articulador de las relaciones entre el individuo y la vida pública. El modo de entender la ciudadanía en el mundo contemporáneo puede ser considerado como herencia de la Revolución. El artículo describe la génesis histórica del concepto postrevolucionario de ciudadanía y el modo cómo sus características esenciales afectan a la universidad contemporánea para concluir que en este contexto sociopolítico, la universidad, precisamente por su vocación universalista, debe mantener una tensión frente a la política que hace de ella una institución necesaria y paradójicamente “contracultural”

Presentación

This presentation analyzes in a general way the relationship between politics and conflict. The main argument is based on Carl Schmitt’s criterion for the definition of politics. In doing so, I introduce the central points of the different articles of this volume

Laclau's revolutionary political theology and its backdrop

One of the ways of thinking God in contemporary philosophy is reflecting on violence. In fact, reflecting on violence implies always at the same time to refer to the difficulty of thinking about the co-implication of law and violence, a typical prerogative of divine action. From this perspec-tive, political theology is concerned with the status and the possibilities or impossibilities of rep-resenting violence in a given political order. Three are the classical texts in the backdrop of this reflection on the hiatus between law and violence: Walter Benjamin Critique of Violence of 1921, Carl Schmitt’s Political Theology of 1922 and Derrida’s Force of Law of 1989. The article exam-ines another paradigm, that of Ernesto Laclau. The article concludes that only a non-presentable idea of God as a negative fundament allows for a non-authoritarian political idea. But this non-presentable character is only made possible by revolutionary politics

La «Biblia filosófica» y la Reforma: el caso de John Locke

La transición de la Escritura como una obra sobrenatural a un mero texto es algo que tiene que ver con el movimiento reformado, sin embargo, no se puede atribuir como tal a la Reforma, sino sobre todo a la corriente filosófica ilustrada, nutrida de las convicciones que movilizó la Reforma. El artículo analiza esta corriente en uno de sus predecesores: John Locke. Su obra contribuyó a generar la «Biblia académica», como contrapuesta a la «Biblia escriturística». En la obra de Locke se pone de manifiesto una dialéctica entre el carácter sobrenatural de la Escritura y la consideración de la razón como revelación natural, que la conduce a numerosas aporías. De ahí que la bibliografía haya considerado a John Locke alternativamente calvinista, latitudinario, arminiano, sociniano o unitariano. El artículo presenta estas aporías y procura una evaluación de su aportación a la cuestión de la interpretación bíblica, que es indisociable de su fe, de su epistemología y de su teoría del lenguaje.The transition of Sacred Scripture from a supernatural text to a mere secular text can be related to the Reformation, but we cannot say that it was the work of the protestant Reformation. Moreover it was the result of the enlightened biblical criticism practiced by some philosophers, as is the case of John Locke. Locke’s work contributes to the construction of the «Academic Bible» as opposed to the «Biblical Scripture». In his writings we can detect a kind of dialectic between the supernatural character of the Sacred Scriptures and the consideration of reason as natural revelation that leads to some paradoxes. Because of that the literature has considered Locke’s position, as been alternatively Calvinist, Arminian, Socinian, Latitudinarian or Unitarian. This article deals with these paradoxes and evaluates the original Lockean thesis on Biblical interpretation, which is inseparable of his faith, his epistemology and his theory of language

The quest for Locke’s political theology

Theological and political concepts and practices are frequently deeply related in political thought. If this statement is true in general, it is particularly accurate for the case of John Locke, to the extent that we can apply the label “political theology”— following Carl Schmitt’s approach to the topic—for evaluating his project. Elisabeth A. Pritchard’s recent book Religion in Public: Locke’s Political Theology centers on that specific “label,” which has sometimes been used, albeit not frequently, by other scholars. Speaking of a Lockean political theology means that liberalism does not represent the official end of every kind of political theology. In Pritchard’s understanding, Locke’s political theology consists of the shared conviction or consensus that individuals are the sacred property of a transcendent and benevolent creator. As a result, in his view Locke condemns every kind of political theology that compromises with hierarchical and competitive structures, providing differential access to the sacred. In this article I will defend a competing argument: In John Locke’s writings we can find a political theology of sovereignty, even though he argued using liberal political presuppositions. In the end he consecrates political power just as the previous political tradition did, even if he uses a different argumentative path for achieving legitimation. He creates the fiction that political intervention, even in sacred matters, can be eliminated from the political arena

Políticas de la hospitalidad

Muchos de los problemas actuales en nuestra sociedad, sobre todo algunos vinculados a las relaciones entre países y pueblos, como la inmigración, plantean de fondo la necesidad de repensar conceptos y anhelos humanos tan importantes como el de la hospitalidad

Variaciones hegelianas de la crítica bíblica ilustrada: el espíritu frente a la letra

Surprisingly, mainstream histories of biblical exegesis, such as Frei’s or Reventlow’s, usually disregard Hegel’s approach to biblical interpretation. However, some of Hegel’s epigones, such as Strauss, Bauer, Vatke, or Baur, were influential in the history of exegesis. This article aims at highlighting the relevance of Hegel’s exegetical writings for the construction not only of the «philosophical Bible» –that is, in my own terminology, the interpretations of the Bible made by philosophers– but also for the biblical exegesis made by theologians. Beyond the place that his commentaries on the Scriptures occupy in his Philosophy of Religion, Hegel’s exegesis has exerted influence over biblical exegesis and philosophy, particularly hermeneutics.Es sorprendente que historias de la interpretación bíblica fundamentales, como pueden ser la de Frei o la de Reventlow, no dediquen espacio a la figura de Hegel. Sin embargo, algunos de sus epígonos, Strauss, Bauer, Vatke o Baur han sido influyentes en la historia de la exégesis. Este artículo pretende sacar a Hegel de la irrelevancia en la historia de la interpretación bíblica. Más allá de las consideraciones internas al sistema hegeliano, Hegel deja un rastro en la historia de la construcción de la «Biblia filosófica», expresión de la que me apropio para designar la interpretación bíblica hecha por filósofos, que tiene su importancia para el curso posterior de la exégesis bíblica hecha por teólogos y para el curso de las ideas en general, particularmente para la hermenéutica