Theology of Politics

Apresentação, sumário, prefácio e introdução do livro "Os deuses de Žižek - indícios de uma teologia materialista" publicado em 2017 pela Fonte editorial. À venda por e-mail: [email protected]. Ou na Amazon: https://www.amazon.com.br/Os-deuses-%C5%BDi%C5%BEek-Ind%C3%ADcios-materialista/dp/8585522003.

How did it come about that so many millions today could be considered illegal aliens under United States law? This chapter argues that although the 1965 change in immigration law to end discrimination based on national origins made great forward strides, it proved unneighborly. In it, the United States Congress chose an abstract, universal ethic without recognizing U.S. debts to neighboring Mexico. The chapter explores the context of the 1965 Act and the moral arguments that brought it about, and it surveys the longstanding ties between Mexico and the United States. An internal critique of the 1965 statute indicates that in jettisoning discrimination, the federal government failed to recognize near neighbors and left them open to an oppressive sort of discrimination. The account circles around the wordings of legislation and the speeches and letters of political actors. Contemporary American and Mexican historians and social scientists assist in rounding out the account. This leaves an opportunity for the next chapter to review this history and propose a better way forward, drawing on philosophy and theology.

Benedict XVI's call to expand reason's horizons requires attention to the political frameworks that allows any enlarged reason to operate. A re-hellenised reason cannot fully operate in the current secular "public sphere" framework. Not only are the framework’s horizons so narrow as to bar faith from entry in discourse. The presumption of the framework’s neutrality, allowing equal freedom to all perspectives, ignores the fact that the framework itself is an evangelical force that preempts Christianity and turns citizens into captive "disciples" of an inherently violent agnosticism before communication even begins.

Expanding reason's horizons must be coupled with interrupting the existing framework’s hegemony, an inescapably political project since it involves the transformation of political communities. This transformation is evangelical to the extent that it consists in the recruitment of people into practices that sustain political communities. What distinguishes Christian frameworks from the current is that the former is built on the force of truth whilst the latter is built on the truth of force.

Recognition of the link between reason, politics and evangelism gives the Church legitimacy as a political actor, allows its politics to retain its evangelical mission, and provide a political context for authentically ecumenical and inter-cultural relations.

Este artículo analiza el carácter espectral del hambre, en tanto resto incontenible de conflictividad social que no puede ser confesado por el orden liberal ni aplacado por el aparato represivo de Estado. Decidir quién come y quién no es lo propio de lo político, instancia sacrificial que no se agota en el mundo gobernado por el mercado. Derrida nos invita a dejar de lado la pretendida inocencia, reconocer que somos responsables ante el hambre de cualquier/absolutamente otro, para hacer lugar a la llegada de esa “democracia por venir” que sueña con sacrificar el sacrificio.

This article aims to re-question the relevance of Catholic political theology on the level of acceptance of people with disabilities. The author pointed out that the dominant ideology of liberalism, which separates the religious domain from politics, makes the discussion of disability limited to issues of equality. It missed the most sublime dimensions in the subject, namely recognition. So, how the political theology based on collective movement makes this lacking out? Referring to Jesus' political action, the author argues that political involvement should presuppose a dimension of love that embraces all particulars. It should be based on agency strategy, without being trapped in claims of morality and binary opposition logic. Furthermore, the concept of disability is understood as a universal constitutive dimension that creates limitations as well as calls to be involved. This awareness is the basis for managing collective vulnerability as fellow sinful, unfixed, lacking, and not autonomous subjects.