J. Gracia – författare

In spite of the growth of secularization, technology, and science, statistics tell us that religious conversions are on the rise, and the number of people who take religion and divine revelation seriously is at an all-time high. This phenomenon, curiously enough, has increased rather than decreased both inter and intra-religious conflicts: Protestants fight Catholics in Northern Ireland; Serbian Greek Orthodox fight with Kosovo Moslems in Yugoslavia; Jews fight with Moslems in Palestine; Hindus fight with Moslems in India - and the list is seemingly endless. There is bitter disagreement also in dealing with revelation, even within the same religious traditions and with regard to the same scriptures: Liberal Christians reject the literal interpretation of the Christian scriptures favored by Evangelicals; many Protestant groups do not accept the role of tradition in interpretation which Roman Catholics consider essential; Orthodox Jews strictly follow eating regulations presented in the Torah, but Reformed Jews take these in a different sense. The sources of these disagreements vary considerably. Some are rooted in historical events and traditions, but quite often they signal deep confusions concerning the interpretation of what believers take to be divinely revealed. In recent years, the author claims, the confusion has been compounded by the rise in the number and variety of interpretational approaches that are used to understand revelation. One can now take a culturalist, sociological, literary, psychoanalytical, historical, political, philosophical or feminist interpretations - to name just a few - approach. But do these all necessarily make sense when applied to religious texts? These and other questions cry out for answers which seldom are even attempted in the pertinent literature. This book offers a novel and sustained philosophical treatment of religious hermeneutics in which the author considers the main alternatives available in today''s marketplace. The book is neither ideologically partisan nor thematically narrow and should be of interest to anyone concerned with interpreting the divine word. It offers a sensible roadmap to a topic that continues to draw heated debate in philosophy, theology, sociology, history and literary studies.

In spite of the growth of secularization, technology, and science, statistics tell us that religious conversions are on the rise, and the number of people who take religion and divine revelation seriously is at an all-time high. This phenomenon, curiously enough, has increased rather than decreased both inter and intra-religious conflicts: Protestants fight Catholics in Northern Ireland; Serbian Greek Orthodox fight with Kosovo Moslems in Yugoslavia; Jews fight with Moslems in Palestine; Hindus fight with Moslems in India - and the list is seemingly endless. There is bitter disagreement also in dealing with revelation, even within the same religious traditions and with regard to the same scriptures: Liberal Christians reject the literal interpretation of the Christian scriptures favored by Evangelicals; many Protestant groups do not accept the role of tradition in interpretation which Roman Catholics consider essential; Orthodox Jews strictly follow eating regulations presented in the Torah, but Reformed Jews take these in a different sense. The sources of these disagreements vary considerably. Some are rooted in historical events and traditions, but quite often they signal deep confusions concerning the interpretation of what believers take to be divinely revealed. In recent years, the author claims, the confusion has been compounded by the rise in the number and variety of interpretational approaches that are used to understand revelation. One can now take a culturalist, sociological, literary, psychoanalytical, historical, political, philosophical or feminist interpretations - to name just a few - approach. But do these all necessarily make sense when applied to religious texts? These and other questions cry out for answers which seldom are even attempted in the pertinent literature. This book offers a novel and sustained philosophical treatment of religious hermeneutics in which the author considers the main alternatives available in today's marketplace. The book is neither ideologically partisan nor thematically narrow and should be of interest to anyone concerned with interpreting the divine word. It offers a sensible roadmap to a topic that continues to draw heated debate in philosophy, theology, sociology, history and literary studies.

In spite of the growth of secularization, technology, and science, statistics tell us that religious conversions are on the rise, and the number of people who take religion and divine revelation seriously is at an all-time high. This phenomenon, curiously enough, has increased rather than decreased both inter and intra-religious conflicts: Protestants fight Catholics in Northern Ireland; Serbian Greek Orthodox fight with Kosovo Moslems in Yugoslavia; Jews fight with Moslems in Palestine; Hindus fight with Moslems in India - and the list is seemingly endless. There is bitter disagreement also in dealing with revelation, even within the same religious traditions and with regard to the same scriptures: Liberal Christians reject the literal interpretation of the Christian scriptures favored by Evangelicals; many Protestant groups do not accept the role of tradition in interpretation which Roman Catholics consider essential; Orthodox Jews strictly follow eating regulations presented in the Torah, but Reformed Jews take these in a different sense. The sources of these disagreements vary considerably. Some are rooted in historical events and traditions, but quite often they signal deep confusions concerning the interpretation of what believers take to be divinely revealed. In recent years, the author claims, the confusion has been compounded by the rise in the number and variety of interpretational approaches that are used to understand revelation. One can now take a culturalist, sociological, literary, psychoanalytical, historical, political, philosophical or feminist interpretations - to name just a few - approach. But do these all necessarily make sense when applied to religious texts? These and other questions cry out for answers which seldom are even attempted in the pertinent literature. This book offers a novel and sustained philosophical treatment of religious hermeneutics in which the author considers the main alternatives available in today's marketplace. The book is neither ideologically partisan nor thematically narrow and should be of interest to anyone concerned with interpreting the divine word. It offers a sensible roadmap to a topic that continues to draw heated debate in philosophy, theology, sociology, history and literary studies.

La presentación del texto del discurso del método, está asociada a una finalidad: facilitar la lectura del texto de Descartes. Al asumir este principio, se ha tenido muy presente el modo en que Descartes entendió la lectura: leer, en realidad, es conversar. El texto del discurso del método favorece de forma ejemplar, el modo en el que debemos situarnos ante un texto: tal y como nos situamos ante otra persona. La historia que Descartes nos presenta se atiene a un objetivo: que todos puedan enjuiciar la propuesta que hace en relación con como guiar la razón, bien al actuar, bien al indagar la verdad. La edición viene acompañada de toda una serie de actividades y de un léxico que se articulan con los criterios reguladores de la lectura.

Es pot desenvolupar la ciència oblidant que ha de buscar el bé comú de la humanitat? La nostra societat i les nostres vides, es poden organitzar al marge d''una ciència que ens faça amos de la natura? Podem ignorar que és impossible subsistir individualment? Els interessos de la totalitat, s''han de preferir als interessos particulars? Qüestions com aquestes ja se les va plantejar, fa més de tres-cents anys, René Descartes, i en el Discurs del mètode conta com va guiar la seua raó per afrontar-les en un món en ràpida transformació i ple de tensions com el de la seua època. Més enllà d''aquell context històric, l''obra de Descartes continua reconduint-nos a les idees mitjançant les quals afrontem la nostra vida quotidiana. El text del discurs del mètode afavoreix de forma exemplar la manera en el qual hem de situar-nos davant un text: tal com ens situem davant altra persona.