Esperanza sin optimismo by Terry Eagleton

By Terry Eagleton

Un antilibro de autoayuda que propone l. a. esperanza inteligente como mejor arma para afrontar el futuro sin subestimar el presente ni obviar el pasado.

La industria del pensamiento ha substituido l. a. thought de esperanza por un término menos intrigante y más sencillo de manejar: el optimismo. Un optimismo que no solo aparece en l. a. autoayuda y en los angeles alta filosofía sino que es, para Eagleton, el nervio de los angeles religión dominante en Europa: el cristianismo.

En un virtuoso ejercicio de erudición, seriedad y humor, Terry Eagleton distingue l. a. esperanza del ingenuo y ensimismado optimismo, de l. a. jovialidad, del idealismo o de los angeles adhesión a los angeles doctrina del progreso.

Eagleton propone, en cambio, un enfoque de l. a. esperanza que requiere reflexión y compromiso, que surge de l. a. lúdica racionalidad, que debe ser cultivado mediante l. a. práctica y l. a. autodisciplina, y que reconoce el fracaso y l. a. derrota pero se niega a capitular ante estos.

Terry Eagleton indaga en el concepto de esperanza tal como ha sido (a menudo erróneamente) conceptualizado durante más de seis milenios, desde l. a. antigua Grecia hasta nuestros días, de los estoicos a Zizek pasando por Santo Tomás de Aquino, Kierkegaard, Marx, Bloch y Benjamin.

Esperanza sin optimismo es una brillante y comprometida crónica apasionada de los angeles creencia humana y el deseo en un mundo cada vez más incierto.

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Kalbfleisch acknowledges the last of these omissions in his Nachträge (80), and consequently this section division has been included in the TLG. By contrast the former two have not been corrected, and have been 28 Notes to pages 17-19 skipped over in the TLG’s section numbering. 5 should begin at the full stop at 53,2 K. 3 begins at the first full stop in the chapter). 5. The justification for this conformity is that their inclusion might confuse those using this translation in conjunction with TLG searches.

31. Dörrie (Summ. Zêtêm. 161-5) takes issue with Kalbfleish’s claim that Porphyry would refer to the Summ. Zêtêm. as an hieros logos, but does agree that the AG is by Porphyry. 1-3. 32. Psellus concludes his report, after remarking that the embryos are nourished through the umbilical cord and not through the mouth, with ‘hence, the midwives close off the umbilical cord so that the offspring might be nourished through the mouth’. Nothing in AG corresponds to this last suggestion that the umbilical cord closure is somehow connected to this switch to nourishment through the mouth.

26 Notes to pages 11-14 45. cf. Galen de Foet. Form. 699,3-701,6 Kühn]; and cf. de Prop. Plac. 90,18-94,17 Nickel (though see above note 12 on this text), as well as Themistius ad Metaph. 1070a26-8 (translated in Sorabji [2004] vol. 15). I say ‘would-be “spontaneously” generated’ because once the World-Soul (or any soul for that matter) is said to govern the process of generation, it ceases to be genuinely spontaneous. 46. For what follows see also Wilberding (2008). 47. 1. Cf. de Abst. 35-6. 48.

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