El presente artículo pretende mostrar cómo la fenomenología de Jean-Luc Marion está suponiendo una gran provocación para la teología contemporánea. Partiendo del pensamiento de Martin Heidegger, el ...filósofo francés está imponiendo repensar el propio discurso teológico a partir de la distinción que establecen ambos autores entre teología y teiología. Concluiremos afirmando que la teología nos obliga a pensar a Dios fuera de la metafísica y, por lo mismo, fuera del ser del ente. Dios solamente puede darse a pensar sin caer en idolatría si es pensado como don, como el Agapè que se dona al hombre.
Tyler Tate replies Tate, Tyler
The Hastings Center report,
July‐August 2023, 2023-Jul, 2023-07-00, 20230701, Letnik:
53, Številka:
4
Journal Article
Recenzirano
The author responds to a letter by D. Brendan Johnson in the July‐August 2023 issue of the Hastings Center Report concerning his and Joseph Clair's article “Love Your Patient as Yourself: On Reviving ...the Broken Heart of American Medical Ethics.”
Agape, a Greek term for unconditional love, is often overlooked in the context of leadership, which has traditionally emphasized control and dominance. Agape leadership is a type of leadership that ...places the well-being and growth of individuals, communities, and society at the forefront. This style of leadership is characterized by a profound sense of compassion and consideration for others and is grounded in the principles of love, compassion, and empathy. This paper reviews the literature on agape leadership, exploring how it is conceptualized, practiced, and studied. The review finds that agape leadership is linked to favourable results, including increased trust, motivation, performance, respect, and collaboration, in which people can thrive and reach their full potential. This style of leadership is not only focused on achieving specific goals or outcomes, but also on fostering a sense of purpose, meaning, and fulfilment in the lives of those being led. The leadership style of agape can bring about enduring and constructive transformations in society as it motivates and galvanizes individuals to collaborate toward a collective aspiration of a more promising tomorrow. Agape leaders also place a high value on personal growth and development and are constantly seeking to learn and grow in their own leadership journey.
Ὠφέλεια y ἀγάπη: Una ética desde la responsabilidad Negroni, José Isaac Ramón; Márquez Pagán, Marcos Manuel
Teología (Pontificia Universidad Católica Argentina Santa María de los Buenos Aires. Facultad de Teología),
12/2021, Letnik:
58, Številka:
136
Journal Article
When we consider the role of the church in the modern world, we also need to contemplate the relationship that exists between the church in God's Kingdom. Churches should not be considered as simply ...being institutions residing in various denominations but should rather be viewed as entities in the service of the Creator. As such they are essentially transcendent over any man-made institution and are inevitably bound to be responsive to the word of God as manifested in Holy Scriptures, Holy Traditions and daily living, and are expected to do His will until God’s Kingdom comes. The church offers us an epiphany the revelation of God incarnate as Jesus Christ – and of the Kingdom of God and it allows us to go back in time to the life of Jesus Christ as the God-man (Theanthropos), who is totally faithful to the Father. Not only does the church look backwards, but it also anticipates futuristic revelation. The manner in which the church and the world are interrelated is ultimately determined by the relationship of each to Gods Kingdom. The Orthodox Church today as always, strongly asserts the truth of freedom in Christ through its evangelisation, mission, theology, devotional and pastoral endeavours. It teaches that it is the one, holy, catholic and apostolic church established by Jesus Christ in His Great Commission, and that all bishops are essentially the successors of Christ's apostles. Thus, the church upholds practices held by the original Christian faith, as they have been passed down to us via Holy Tradition and she has a life-giving role to play in a highly distressed world.
This article explores the theological concept of othering. It investigates how society categorizes those different to the norm in historical, contemporary and biblical narratives. It does not offer ...solutions as such but finds hope in overcoming the othering in the message of agape that Christian love is unconditional.
In this study, we examine the conflicts and unintended consequences that arise from the diverse social conventions constituting a transformative service. We draw on convention theory and an ...ethnographic study to interpret a community-based palliative care initiative in Kerala (India) as a transformative service system. We contribute to transformative service research by developing a dialectical transformative service system framework that is a synthesis of the calculative conflict-ridden regime of justice and the noncalculative regime of agape based on love. In this framework, the calculative regime of justice has civic conventions at its core and industrial, inspired, market, domestic, and fame conventions as ancillaries. While the regime of justice is associated with the undesired, unintended consequence of conflicts, the regime of agape constitutes a desirable unintended consequence. Our framework provides a microlevel understanding of disputes and their reconciliation, advances a diffused understanding of worth that ruptures the binary of legitimate or illegitimate actions, and delineates the significance of morality. Our study also contributes by explaining agape’s role in transformative service, particularly in health and caregiving.
Resumen Para Eckhart la transformación del ser humano opera a partir de un progresivo reconocimiento que cada uno hace de su propia condición creatural a la luz de la vida intratrinitaria de Dios. El ...ser humano necesita liberarse de su constante inseguridad y dependencia de las cosas y de las convenciones sociales. Solo así puede iniciar ese camino de transformación que le permite ir de su condición terrenal, truncada por posesiones, miedos y limitaciones hacia una existencia en Dios plena en el espíritu, en la gratuidad y en la libertad. Este camino (theosis) conduce a la unión con Dios, pero ésta solo se alcanza a través del desasimiento de las cosas y del ego.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
Wir leben in einer Gesellschaft der Singularitäten, wie es der renommierte Soziologe Andreas Reckwitz beschreibt. Das spätmoderne Subjekt steht in allen Bereichen seines Lebens unter dem Druck, aus ...dem eigenen Leben etwas Außergewöhnliches zu machen, erfolgreich zu sein und sich in den Sozialen Medien als glücklichen Menschen zu inszenieren. Nur so erhält es soziale Anerkennung, denn das neue Defizitär- Sein bedeutet, zum Durchschnitt zu gehören. Jedoch gerät das spätmoderne Subjekt rasch in eine Krise des Selbst und in eine emotionale Abwärtsspirale, wenn die Erfolgs- und Glücksversprechen der Spätmoderne an der gesellschaftlichen und ökonomischen Realität scheitern. Erlösung könnte für Menschen, die im gesellschaftlichen Singularitätsmuster verhaftet sind, als das Ereignis der Agape gedacht werden (A. Badiou), die eine befreiende Erschütterung bewirkt, so dass sich das Selbst-Sein fortan durch die universale Macht Liebe konstituiert, die auch ungerechte Verhältnisse in der Gesellschaft zu transformieren vermag.
Živimo u tzv. društvu singularnosti, kako ga imenuje i opisuje poznati sociolog Andreas Reckwitz. Kasnomoderni subjekt na svim je područjima svog života pod pritiskom da od vlastita života napravi nešto izvanredno, da bude uspješan i da se na društvenim mrežama prikaže kao sretna osoba. Samo tako će dobiti društveno priznanje, jer je deficitarno biti dio prosjeka. Međutim, subjekt kasne moderne brzo pada u krizu osobnosti i emocionalnu silaznu spiralu kada obećanja uspjeha i sreće propadnu zbog društvene i ekonomske zbiljnosti. Za ljude koji su uhvaćeni u obrascu društvene singularnosti iskupljenje bi se moglo zamisliti kao agape događaj (A. Badiou), koji donosi oslobađajući šok tako da se samobitak počinje konstituirati univerzalnom snagom ljubavi, koja je sposobna transformirati nepravedne društvene uvjete.
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