Fe-razón en la sociedad postsecular. Ecos del debate: Habermas, Ratzinger y Metz = Faith-Reason in the Post-Secular Society. Echoes from the Habermas, Ratzinger, and Metz Debate
Este artículo trata sobre la exigencia de la sociedad postsecular a los ciudadanos religiosos y no religiosos de traducir comprensivamente sus cosmovisiones y visiones omnicomprensivas en el ámbito de la esfera pública. Los ciudadanos laicos podrán comprender las reservas de sentido de las tradicion...
| Outros títulos: | Faith-Reason in the Post-Secular Society. Echoes from the Habermas, Ratzinger, and Metz Debate |
|---|---|
| Autor principal: | |
| Tipo de documento: | Recurso Electrónico Artigo |
| Idioma: | Espanhol |
| Verificar disponibilidade: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado em: |
2010
|
| Em: |
Theologica Xaveriana
Ano: 2010, Volume: 170, Páginas: 417-452 |
| Outras palavras-chave: | B
Anamnestic Reason
B Faith-Reason B Posidealista B Post-Idealist B Fe-Razón B Post-secular B Razón Anamnética B Postsecular |
| Acesso em linha: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Este artículo trata sobre la exigencia de la sociedad postsecular a los ciudadanos religiosos y no religiosos de traducir comprensivamente sus cosmovisiones y visiones omnicomprensivas en el ámbito de la esfera pública. Los ciudadanos laicos podrán comprender las reservas de sentido de las tradiciones religiosas, en tanto pueden ser aprehendidas por todos: creyentes, agnósticos y ateos. Para ello hay que apreciar la contribución de la razón anamnética a los aprendizajes recíprocos de la razón y la fe, relacionando razón comunicativa y memoria passionis. | ||
| 520 | |a This article deals with the post-secular society demand placed to their religious as well as non-religious citizens to consciously translate their worldviews and all-inclusive visions into the scope of the public sphere. The secular citizens can understand the meaning reserves of religious traditions and therefore these can be understood by all people: believers, agnostics, and atheists. In order to achieve so, the contribution from anamnestic reason to the reciprocal learning of reason and faith should be taken into account, relating communicative reason and anamnestic memory. | ||
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