Publicación: Interpretación gadameriana de la phrónesis aristotélica. Retórica dialógica y aplicación
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2014-10-09
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Universidad Nacional de Educación a Distancia (España). Facultad de Filosofía
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Aristóteles constituye el modelo que permite a la hermenéutica de nuestro autor entrever los límites sobre los que se ciernen las acciones humanas. Con Gadamer, a raíz de la phrónesis aristotélica, ahondamos en el terreno de las humanidades, campo al que pertenecían las ciencias del espíritu desde un principio. A propósito de éstas, tratamos de recuperar un espacio engullido por el método abstracto de la técnica moderna. La estructura inherente del ser humano es histórica y dialógica, necesitada de la pertinencia de nuevas preguntas que tengan respuesta en el mundo de la vida al que pertenecemos. Tal mundo es condición de posibilidad de la praxis conversacional, profundamente conectada con el ethos humano. No resulta descabellado, pues, promover otro tipo de racionalidad y conocimiento teórico-prácticos que den fundamento a un nuevo modelo de ciencia hermenéutica, comprensiva. Al fin y al cabo, éste no es –a diferencia del Bien de Platón– sino el fundamento real de las cosas y del modo de ser del hombre. Una ética actual y renovada es la que presenta este hombre prudente en una época de marcada irracionalidad, en la cual éste ha de descubrir su propia finitud y la verosimilitud de sus acciones, tanto a nivel individual como copartícipe dentro de una comunidad. Especial relevancia cobra la educación (paideia) del hombre en nuestros días; días marcados por decisiones políticas autoritarias, carentes de diálogo y sentido común que vertebran nuevos focos de irracionalidad, en nuestro caso, biomédica. Con todo, la phrónesis resulta decisiva para reivindicar un nuevo modo de vivir bien, de reorientar nuestras acciones, sentimientos y afectos como individuos y como ciudadanos.
Aristotle establishes the model that allows him and his hermeneutics to foresee the limits of human actions. with Gadamer, following the aristotelian phrónesis, we delve into the realm of humanities, to which belonged human sciences from the beginning. As for these, we try to recover the space engulfed by the method of modern abstract art. the inherent structure of the human being is historical and dialogical, needing new relevance of questions to be answered in the world to which we belong. Such a world is the condition of possibility of conversational praxis, deeply connected to the human ethos. It is not unreasonable, then, to promote another kind of rationality and theoretical and practical knowledge to provide the basis a new model of comprehensive hermeneutic science. In the end, this is not, unlike the good of plato, anything but the real foundation of things and the way of being of man. a current and renewed ethics is presented by this sensible man in a time marked by irrationality, in which he has to find his own finitude and plausibility of his actions, both individually and as a member within a community. Particular importance is attached to education (paideia) of man in our days; days marked by authoritarian political decisions, devoid of dialogue and common sense, that underpin the new centres of irrationality, in our case, biomedical. however, phrónesis is critical to demand a new way to live well, to redirect our actions, feelings and emotions as individuals and as citizens.
Aristotle establishes the model that allows him and his hermeneutics to foresee the limits of human actions. with Gadamer, following the aristotelian phrónesis, we delve into the realm of humanities, to which belonged human sciences from the beginning. As for these, we try to recover the space engulfed by the method of modern abstract art. the inherent structure of the human being is historical and dialogical, needing new relevance of questions to be answered in the world to which we belong. Such a world is the condition of possibility of conversational praxis, deeply connected to the human ethos. It is not unreasonable, then, to promote another kind of rationality and theoretical and practical knowledge to provide the basis a new model of comprehensive hermeneutic science. In the end, this is not, unlike the good of plato, anything but the real foundation of things and the way of being of man. a current and renewed ethics is presented by this sensible man in a time marked by irrationality, in which he has to find his own finitude and plausibility of his actions, both individually and as a member within a community. Particular importance is attached to education (paideia) of man in our days; days marked by authoritarian political decisions, devoid of dialogue and common sense, that underpin the new centres of irrationality, in our case, biomedical. however, phrónesis is critical to demand a new way to live well, to redirect our actions, feelings and emotions as individuals and as citizens.
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Filosofía