Este artículo presenta el primer estudio académico dedicado a El Mesías, obra de teatro inédita del escritor argentino Leopoldo Marechal (1900-1970). El manuscrito está compuesto de un prólogo y ...cinco cuadros, en los cuales el autor reescribe, en clave de sátira político-social, la Pasión de Jesucristo según el relato de los evangelios. Escrita hacia mediados de la década de 1960, la pieza reúne una multitud de elementos tomados de un amplio archivo, que va desde la tradición judeocristiana, pasando por el clasicismo grecolatino, hasta la cosmología de René Guénon. Este estudio presenta y analiza El Mesías como una conjunción de parodia y espiritualidad, que rompe con la solemnidad habitual asociada a la temática religiosa y que implementa el anacronismo como dispositivo de disrupción. Basándose en el mito de las Cuatro Edades de Hesíodo, Marechal propone una visión de la historia occidental a contrapelo de la idea de progreso, proveniente tanto de la narrativa científica post-ilustrada, como de la confianza ciega en el avance socio-cultural de la civilización occidental.
Este artículo se centra en la filosofía de la historia de Héctor A. Murena, formulada en su colección de ensayos El pecado original de América (1954). Desarrolla e interpreta los temas principales ...del libro: parricidio, destierro metafísico, desposesión, desplazamiento geográfico, soledad, abismo y transobjetividad. Recupera la olvidada pero decisiva influencia de Schiller en Murena, especialmente la oposición entre lo ingenuo y lo sentimental. Compara la secularización del relato bíblico de la caída y expulsión del paraíso de Heinrich von Kleist con la versión de Murena, para argumentar que la teorización de este sobre la identidad latinoamericana presenta rasgos fundamentales de la visión de la historia del romanticismo alemán. Finalmente, señala que la mirada histórica de Murena está en realidad centrada en Buenos Aires.
This paper analyses the concept of “nowtime” (Jetztzeit) in Walter Benjamin’s “On the concept of history.” It shows its centrality in Benjamin’s philosophy of history, by defining it in opposition to ...two elements of Kantian philosophy: on the one hand, “empty, homogeneous time,” on the other, the faith in the infinite, inevitable progress of a generic “mankind.” It argues that the notions of now-time and truth as flitting hark back to Benjamin’s early concern about the devaluation of experience in modern philosophy and the need to rescue the ephemeral as a decisive element in metaphysics. Rather than a historical category, now-time denotes an instance of redemption
Karl Löwith’s Meaning in History presents the emergence of modern philosophy of history as a secularization of medieval theology of history. His thesis holds that modern historical consciousness ...transposes into the immanent frame a constitutively transcendent element: the Christian history of salvation. In The Legitimacy of the Modern Age Hans Blumenberg impugns Löwith’s theory, by arguing that it works on the erroneous assumption that there would be a substantial content originally possessed by medieval Christianity and only later illegitimately appropriated by modernity. Blumenberg proposes that Löwith’s “transposition” hypothesis must be replaced by his own “reoccupation”: the modern vision of history would have thus taken up the place of Christian eschatology. This paper contends that Blumenberg fails to see that he and his opponent are arguing at different epistemological levels: while Blumenberg’s discussion operates at the level of the efficient causation of history, Löwith’s is focused on the philosophical root of the teleology of the modern idea of progress, which explains this notion as a transposition of the eschaton into a purely immanent telos.
Karl Löwith’s Meaning in History presents the emergence of modern philosophy of history as a secularization of medieval theology of history. His thesis holds that modern historical consciousness ...transposes into the immanent frame a constitutively transcendent element: the Christian history of salvation. In The Legitimacy of the Modern Age Hans Blumenberg impugns Löwith’s theory, by arguing that it works on the erroneous assumption that there would be a substantial content originally possessed by medieval Christianity and only later illegitimately appropriated by modernity. Blumenberg proposes that Löwith’s “transposition” hypothesis must be replaced by his own “reoccupation”: the modern vision of history would have thus taken up the place of Christian eschatology. This paper contends that Blumenberg fails to see that he and his opponent are arguing at different epistemological levels: while Blumenberg’s discussion operates at the level of the efficient causation of history, Löwith’s is focused on the philosophical root of the teleology of the modern idea of progress, which explains this notion as a transposition of the eschaton into a purely immanent telos.
Karl Löwith’s Meaning in History presents the emergence of modern philosophy of history as a secularization of medieval theology of history. His thesis holds that modern historical consciousness ...transposes into the immanent frame a constitutively transcendent element: the Christian history of salvation. In The Legitimacy of the Modern Age Hans Blumenberg impugns Löwith’s theory, by arguing that it works on the erroneous assumption that there would be a substantial content originally possessed by medieval Christianity and only later illegitimately appropriated by modernity. Blumenberg proposes that Löwith’s “transposition” hypothesis must be replaced by his own “reoccupation”: the modern vision of history would have thus taken up the place of Christian eschatology. This paper contends that Blumenberg fails to see that he and his opponent are arguing at different epistemological levels: while Blumenberg’s discussion operates at the level of the efficient causation of history, Löwith’s is focused on the philosophical root of the teleology of the modern idea of progress, which explains this notion as a transposition of the eschaton into a purely immanent telos.
This paper analyses the concept of "nowtime" (Jetztzeit) in Walter Benjamin's "On the concept of history." It shows its centrality in Benjamin's philosophy of history, by defining it in opposition to ...two elements of Kantian philosophy: on the one hand, "empty, homogeneous time," on the other, the faith in the infinite, inevitable progress of a generic "mankind." It argues that the notions of now-time and truth as flitting hark back to Benjamin's early concern about the devaluation of experience in modern philosophy and the need to rescue the ephemeral as a decisive element in metaphysics. Rather than a historical category, now-time denotes an instance of redemption.
Este artículo ofrece un estudio detallado de Historia de la calle Corrientes (1937) de Leopoldo Marechal. El libro, que contiene imágenes del fotógrafo vanguardista Horacio Coppola, fue encargado a ...Marechal por la Municipalidad de Buenos Aires con ocasión de su cuarto centenario (1536-1936). El trabajo comienza contextualizando el libro dentro del conjunto de la obra de Marechal, para luego explicar cómo el autor se debate entre celebrar el crecimiento de una ciudad que se proyecta hacia el futuro y lamentar la pérdida de un pasado irrecuperable, que queda demolido bajo la transformación de Buenos Aires en metrópolis moderna. Al analizar los distintos actores que participan en el proceso de composición del libro -el encargo de la intendencia, la escritura de Marechal, la fotografía de Coppola, el diseño del tipógrafo y del impresor, el suministro del archivo de coleccionistas- se explicitan las tensiones que atraviesan el libro y, en un sentido más amplio, el proyecto modernista de Buenos Aires a mediados de la década de 1930. La hipótesis es que Historia de la calle Corrientes es una cristalización, en forma de libro, del proyecto estético del clasicismo vanguardista que la intendencia de Buenos Aires buscaba plasmar en su renovación arquitectónica del centro de la ciudad.
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