Teoria De Las Concepciones Del Mundo

Alphonse-Joseph-Auguste Gratry (1805-1872) was born in Lille, northern France, of irreligious parents and lived during a time of endless revolution. As a young man, he underwent a powerful conversion in which he experienced a mystical vision of a world based on truth and justice. This determined the course of his future life. A classically educated scholar, he studied engineering at the outstanding ?cole Polytechnique, completed a doctorate on the scientific method in Strasbourg (1840), was ordained a priest, and later obtained a doctorate in letters and a licentiate in theology. Moved by the events of 1848, he published his first book in the form of a social catechism on the necessity for a systematic response to the needs of society. In a parallel initiative to that of Blessed John Henry Cardinal Newman in England, he relaunched the Congregation of the Oratory in Paris (1852) with Pierre Petetot to raise intellectual standards among the clergy after the Revolution. A charismatic individual, well known as a distinguished logician, theologian, social thinker, and outstanding educator, preacher, and spiritual director, his major philosophical works appeared in the 1850s. The French Academy recognized his genius with election to the chair held by Voltaire a century earlier. Gratry fell into disfavor for his adhesion to the International Peace League on the eve of France's war with Germany, and for his stand in regard to papal infallibility before Vatican I (a position largely vindicated in Vatican II), but he accepted the much narrower declaration once it was made. His most famous work, Les Sources, widely published until World War II, offers a plan of studies and a plan of life which reflect Gratry's philosophy of the person. The Christian Democratic Parties, the French lay movement Le Sillon, the Young Christian Workers (YCW), and the writings of Peter Maurin, mentor to today's Catholic Worker movement, witness to his foundational and comprehensive influence. For the first time in English, we have Julian Marias's (1914-2005) clear and accessible study (5th ed.) on the core of Alphonse Gratry's philosophy. Although he lived more than a century ago (1805-1872), Gratry addresses issues of concern today: the ontology of the human person with its body/soul unity; the intrinsic relationship of individuals to society and nature; and the problem of God. Recognized as a master in his lifetime with the rapid reprinting of his Logic, The Knowledge of God, and The Knowledge of the Soul, Gratry was relegated to near oblivion less than seventy years later with the rejection of metaphysics and the rise of Positivism. Marias reclaims Gratry's place in the history of philosophy and thoroughly explains Gratry's original logic "written from the point of view of the juncture of philosophy and the human spirit." He shows how Gratry's theory of induction, in Plato's original and foundational sense (Rep. VI), forms the heart of his metaphysics of knowledge-the science of transcendence by which the mind intellectually apprehends all reality: corporeal, psychic, and divine. Gratry thus establishes a complete ontology of the human person-rational, free, and endowed with a three-fold sense: external, intimate (sens intime), and divine-dependent on unlimited being or God. Gratry's original logic and metaphysics stands on its own philosophical basis, but in Chapter 6, "Five Interior Adventures," Marias includes a parallel, existential foundation drawn from Gratry's private journal. This reveals how the young atheist underwent a series of near mystical experiences which gave him an inescapable awareness of God and confronted him with the moral choice for or against this reality. In this extraordinarily lucid study, we now have access to the complete thought of Gratry, giving scholar and student, as Marias observes, a seemingly providential body of work needed in our time.

LA FILOSOFÍA EXISTENCIALISTA "Uno de los pensamientos que en este momento está conmoviendo al mundo civilizado es la de la Filosofía Existencialista. No es una simple especulación de la inteligencia, ni tampoco una lucubración de aula o de gabinete solamente; tiene su raigambre en la vida social, en el momento histórico. Ciertamente, la historia la está forjando y los pensadores que la formulan, principalmente de Europa, ven en ella una solución al desaliento que está destrozando las almas después de las guerras catastróficas que han deshecho tantas obras de belleza y anulado tantas vidas." Adalberto García de Mendoza (1948)

Solo quiero referir a una opinión de Einstein, este magnífico matemático y hombre de bien. Se le preguntó por qué la mayoría de los estudiantes se les dificultaba el estudio de las matemáticas. Einstein se concretó a decir "La dificultad de las mentes juveniles para entender la matemática estriba en que no han sido suficientemente educadas en el sentimiento del ritmo" Ciertamente, las matemáticas, llevan un ritmo interior, el más profundo que sólo la visión del universo puede entregar a la mente y a la contemplación del intelecto. El arte ornamental siempre se ha proyectado hacia fuera, en cambio, el arte ornamental en la matemática, corresponde únicamente al campo interno del espíritu, a la región de los pensamientos en su más pura manifestación. Las matemáticas son un elemento vital en la vida del hombre, están relacionadas con su producción artística filosófica y en el transcurrir de los siglos pueden interpretarse como una manifestación pura y diáfana de ese ritmo que ha dominado a los pensamientos. DR. ADALBERTO GARCÍA DE MENDOZA

A book on the theory and practice of Medieval Historiography in Spain.

For over a decade the cult of La Santa Muerte has grown rapidly in Mexico and the United States. Thousands of people—ranging from drug runners and mothers to cabdrivers, soldiers, police, and prison inmates—invoke the protection of La Santa Muerte. Devotees seek her protection through practicing popular vows, attending public rosaries and masses at street altars, and constructing and maintaining home altars. This book examines La Santa Muerte’s role in people’s daily lives and explores how popular religious practices of worship and devotion developed around a figure often associated with illicit activities. She represents life with the possibility of respite but without ultimate redemption, and she speaks to the complexities of lives lived at the fringes of violence, insecurity, impunity, and economic hardship. The essays collected here move beyond the visually arresting sight of La Santa Muerte as a tattoo or figurine, suggesting that she represents a major movement in Mexico.

Annotation "In Britain, group analysis developed as a group-centred approach of both therapeutic and non-therapeutic groups, from the foundational work of S.H. Foulkes. But there has been another, independent, Latin-American school of group analysis, which originated."