Per una filosofia cristiana della prassi
Since Marx and Kierkegaard, modern philosophy has become more and more centered on practice. Following some suggestions given by M. Blondel, the article tries to work out a few themes of a non-marxist philosophy of practice. This social activity, by which man transforms himself and society, cannot b...
| Главный автор: | |
|---|---|
| Формат: | Электронный ресурс Статья |
| Язык: | Итальянский |
| Проверить наличие: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Опубликовано: |
Ed. Pontificia Univ. Gregoriana
1972
|
| В: |
Gregorianum
Год: 1972, Том: 53, Выпуск: 4, Страницы: 717-730 |
| Online-ссылка: |
Volltext (lizenzpflichtig) |
| Итог: | Since Marx and Kierkegaard, modern philosophy has become more and more centered on practice. Following some suggestions given by M. Blondel, the article tries to work out a few themes of a non-marxist philosophy of practice. This social activity, by which man transforms himself and society, cannot be grasped adequately neither by a purely hermeneutical nor by purely introspective methods, but it may be defined as the link between the future and the past of an historical event. Future and past events, follow two different kinds of logic: an inclusive logic of possibilities for the future and an exclusive logic of necessity as to the past. The passage from future to past is caracterized, therefore, by a decisional act, which gives absolute preference to one of the multiple possibilities of the future. Such a decisional act implies two complementary aspects. On the one hand, it is determinated by being concrete, i.e. interrelated with the totality of its conditions and consequences. Practice, therefore, may be defined as action in so far it is interrelated with other actions, and hence there is a circular causality of past practice that conditions the possibilities of future practice. On the other hand, the passage from future to past implies an absolute choice of values, in so far as one possibility is absolutely preferred to all others. For these two inseparable aspects, a philosophy of practice not only had to synthetize the insights of Marx (who insists on the concrete interrelatedness of practice) which those of Kierkegaard (underlining the aspect of free choice), but it also will be a philosophy of concrete human freedom, consisting in the capacity to make an absolute choice in a concretely determinated situation. By this « incarnational » property a philosophy of practice will show a structural affinity to christian religion which, in its turn, seems to demand such a philosophy. |
|---|---|
| Второстепенные работы: | Enthalten in: Gregorianum
|