En este artículo, nos proponemos revisar la consigna “Socialismo o Barbarie” en el marco del pensamiento de Rosa Luxemburgo y de Cornelius Castoriadis en vistas a resignificar la acción política en el contexto del neoliberalismo contemporáneo. Consideramos al neoliberalismo, más que como un régimen político o económico, como una “forma de vida” que impacta sobre los modos de ser, de actuar y de pensar de nosotros, hombres y mujeres del siglo XXI. Esta nueva configuración del capitalismo, que se afianza con (...) sus guerras y su creciente pobreza, que deja “a la intemperie” a jóvenes, niños, mujeres, ancianos, hace del neoliberalismo una nueva figura de la barbarie. Por ello, se hace necesario volver a pensar la acción política, el quién, el cómo y el dónde ejercerla en vistas a “transformar la sociedad” y hacer de ella un espacio-tiempo habitable. (shrink)

À partir de 1643, la querelle catholique de la grâce voit l’affrontement de trois partis théologiques, celui des jésuites, acquis au molinisme, celui des dominicains, défenseurs du thomisme, et celui des jansénistes, partisans d’un retour au strict augustinisme mais soucieux également de se défendre des accusations d’hérésie en mettant en avant leur conformité au thomisme. Le présent article tente de suivre l’évolution des différents courants au temps de la crise de 1655–1657 en utilisant les textes contemporains de Blaise Pascal comme (...) observatoire et en montrant comment les jansénistes ont peu à peu liquidé la solution moyenne d’un thomisme molinisant. (shrink)

In showing how the bureaucratic space negatively influences the moral conscience of managers, Robert Jackall’s sociological writings have pointed up one of the darkest sides of organizations. In fact, in the business ethics literature there is much to support Jackall’s pessimistic contentions, suggesting that bureaucracy can rob individual managers of their sense of responsibility. How then can this space for individual freedom, so essential in re-establishing responsible management, be recreated? In order to answer this question, we propose to interpret Jackall’s (...) Moral Mazes ( 1988 ) from the standpoint of Blaise Pascal’s Jansenist ethics and conception of humankind. Our discussion here of Pascal’s “reason of effects,” his theory of “double thought” and his distinction between respect and esteem takes Jackall’s analysis forward and opens new lines of thought about managerial responsibility. The article concludes with some thoughts on further research in the field of business ethics arising from Pascalian anthropology or what we call here “skeptical humanism.”. (shrink)

À partir de 1643, la querelle catholique de la grâce voit l’affrontement de trois partis théologiques, celui des jésuites, acquis au molinisme, celui des dominicains, défenseurs du thomisme, et celui des jansénistes, partisans d’un retour au strict augustinisme mais soucieux également de se défendre des accusations d’hérésie en mettant en avant leur conformité au thomisme. Le présent article tente de suivre l’évolution des différents courants au temps de la crise de 1655–1657 en utilisant les textes contemporains de Blaise Pascal comme (...) observatoire et en montrant comment les jansénistes ont peu à peu liquidé la solution moyenne d’un thomisme molinisant. (shrink)

This essay rejects two common views of Pascal: (a) that he holds only temporal and contingent standards of justice to be available to human beings and (b) that he is indifferent to all but eternal standards of justice. Against these reductive misunderstandings, I provide a detailed reconstruction of Pascal's political thought, drawn from the Pensées and other texts. I show that Pascal develops an account of two distinct and hierarchized orders of justice: a temporal order and an eternal order. Pascal (...) recognizes the integrity of the temporal order of justice, as expressed in local, particular custom and the historical development of positive law and, at the same time, holds that the axiological and ontological condition of this temporal order is an eternal order, a horizon beyond history which serves to ground it. Pascal's politics, rather than a tragic pessimism or a passion for the absolute, is simply a limited specification of his moral and metaphysical realism. (shrink)

El trabajo defiende que la verdad del mundo es, en el Barroco hispano, diferencial. El mundo consiste en una multiplicidad infinita de diferencias en relación, teniendo esta última carácter de ser. Es, además, una multiplicidad de perspectivas reales, cada una de las cuales constituye una infinitud de acontecimientos diferentes. Esta verdad diferencial está vinculada a la aporía según la cual el mundo es todo y nada al unísono, de manera que el infinito trascendente posee en el mundo la paradójica y (...) creativa presencia de su ausencia. El autor sostiene también que la verdad es dependiente de una ética, litigiosa con el mundo dado, y de una posición existencial que rechaza la auto-identidad del sujeto (su identificación con el rol e intereses del teatro del mundo). Desde tales resultados, el autor analiza las diferencias entre la modernidad prevaleciente (cartesiana, científica e identitaria) y la modernidad-otra que representa el Barroco hispano. (shrink)

This article aims to analyse the governmental rationalities that took passions as an object in the French seventeenth century, unleashing the modern transformation in emotional power. The classical question of the intertwining between emotions and rationality is approached through a cultural and historical perspective, analyzing historically situated discourses that define political rationalities that propose to govern, with specific techniques and objectives, certain “emotions”’ that are conceived in a certain way. Passions emerged as an object of government through the statement that (...) passions and not inactive reason were the true drivers of human action. Analyzing the treatises on the government of passions as “arts of government” aimed at the authorities of the period, this article explores initially how Neostoic discourses promoted an exchange between Augustinian government of the will and reason of state’s strategies of manipulation of interests. Subsequently, by scrutinizing the texts of French moralists of the second half of the century, this article shows how, under the influence of Jansenism, they invert Neostoic logic and affirm a new emotional rule for political government: enlightened self-love. The idea that the commerce of selfish passions in the market could promote social peace and material progress cleared the path for the acceptance of a concupiscent order. The article’s contribution resides firstly in the history of the shift in the West’s fundamental emotional rule, love, and secondly in the way in which emotional power could work as a condition of possibility for the emergence of modern economic rationality. (shrink)

O objetivo deste artigo é comparar a maneira como Pascal trata das relações entre ceticismo e dogmatismo em duas de suas principais obras, os Pensamentos e Conversa com o Senhor de Sacy, as quais, embora não conflitantes, trazem uma relevante mudança de pontos de vista. A Conversa aborda o debate ceticismo/dogmatismo diretamente pelo ângulo moral, de modo que os riscos morais para os leitores serão o critério fundamental de avaliação das duas filosofias. É igualmente do ponto de vista moral que (...) Epiteto e Montaigne, representantes do dogmatismo e do ceticismo, serão considerados inconciliáveis, visto que a aniquilação recíproca de vícios e virtudes impossibilita a constituição de uma moral perfeita. Nos Pensamentos, o ponto de vista assumido é o da teoria do conhecimento, ainda que se termine o embate no mesmo impasse moral da Conversa. A diferença mais importante, porém, é que os Pensamentos trazem o embate para o interior da natureza humana. Ambas as obras concordam em apontar ao apontar a religião cristã como fonte de explicação para os paradoxos da condição humana. (shrink)

The Club, by the Greek author Stratis Tsirkas, classified among the political novels, is a work that brings also to the center stage the importance of myths and symbols, both ancient Greek and Judeo-Christian, in the context of the Second World War in the Middle East. People of various nationalities and goals, boundless and completely confused, profaning the sacred and at the same time making sacred the profane, are concentrated around the city of Jerusalem. The novel’s mythic imaginary revolves around (...) three main axes: the first is the sacredness of the city and the importance of the center; the second concerns aquatic symbols and dreams and the third, the symbol of woman. Their analysis will help us to perceive the myths and symbols as modus vivendi and their effect on human consciousness, behavior and action in 1942, during the period of the armed conflict in Europe. (shrink)

Esta ponencia tiene como objetivo presentar la crítica que hace Marx a la religión a partir de tres variables de análisis. La primera, el lugar de la religión en el sistema marxista teniendo como referentes la crítica filosófica de la religión, la crítica política de la filosofía y de la religión y la crítica materialista de la filosofía, la religión y la política. La segunda, la actualidad de la crítica de la religión a partir de la recepción crítica de la (...) crítica marxista de la religión y las consecuencias del fracaso del comunismo. Y la tercera, los desafíos del marxismo a la existencia y la conciencia religiosa por una nueva cultura política a partir de una pregunta nueva sobre la verdad, un redescubrimiento de la historia y la mirada sobre la figura del pobre-proletario, sujeto universal de la historia. (shrink)