By Eduardo Mendieta; Enrique Dussel
Enrique Ambrosini Dussel is and has been the most prolific Latin American philosophers of the final a hundred years. He has written over fifty books, and over 300 articles ranging over the background of the Latin American philosophy, political philosophy, church heritage, theology, ethics, and coffee items at the nation of Latin American countries.
Dussel is at the beginning an ethical thinker, a thinker of liberation. yet for him, philosophy needs to be liberated in order that it could actually give a contribution to social liberation. in a single experience, "beyond philosophy" capability to move past modern, academicized, professionalized, and "civilized" philosophy by way of turning to all that demystifies the autonomy of philosophy and turns our recognition to its resources. "Beyond philosophy," additionally capability to head past philosophy within the Marxian experience of abolishing philosophy via knowing it.
This is the definitive English language number of Dussel's huge, immense physique of labor. it is going to let the reader to get a superb feel of the breath and intensity of Dussel's opus, overlaying 4 significant components: ethics, economics, heritage, and liberation theology.
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Additional info for Beyond Philosophy: Ethics, History, Marxism, and Liberation Theology
This is not a private departure within the unified Whole of universal abstract theology, neither is it an equivocal, self-explanatory theology. Starting from a unique position of difference, each theologian, and indeed the whole of Latin American theology, takes a fresh look at traditional themes passed down through history, but enters the interpretative process from the distinct emptiness of his new found liberty (that is, with a blank sheet). The theology of a true theologian or a people like the Latin Americans is analogically similar, yet at the same time distinct, and hence unique, original and completely individual.
19. “Je pense, donc je suis” was a statement so firm and confident that the most determined contradictions of the sceptics were not enough to shake it;” see Discours de la méthode, IV (Paris, 1953), pp. 147–48. 20. “Ich bin Ich. Das Ich ist schlechthin gesetzt” (Grundlage der gesamten Wissenschaftslehre (1794), § 1 (Berlin, 1956), I, 96). ” For the only translation in German: “Darin besteht nun das Wesen der kritischen Philosophie, dass ein absolutes Ich als schlechthin unbedingtund durch nichts Höheres bestimmbar aufgestellt werde).
While the former has to be rejected, the latter remains a project that is not accomplishable yet it must not be abandoned. 19 For Dussel, secular society has never become truly secular, for it is itself shot through with the rituals and idolatries of myths and religions. But the secular is not the opposite of the religious. The religious encompasses a truth that is neither exhausted by nor dispensable to secularizing society and defetishizing thinking. In tandem, Dussel differentiates between a Christianity that retains its prophetic faith and a Christendom that is Christianity as the ideology of empires and states.