O situar-se explicitamente em uma área de concentração que interfaceia Filosofia e Educação caracteriza esta tese, desenvolvida a partir de estudos bibliográficos, essencialmente teóricos e subsidiariamente históricos, tomando como prioritárias as fontes primárias, especialmente as obras filosóficas de Enrique Dussel e de outros filósofos europeus e latinoamericanos por ele abordados. O autor em questão vem se dedicando desde a década de 1970 ao desenvolvimento de uma filosofia que guarde profunda relação com o contexto sóciohistórico latino-americano, tendo sua produção adquirido forma de uma filosofia da libertação. O esforço do presente trabalho destina-se, especialmente, à contribuição no sentido de sistematizar e melhor definir conceitos-chave desta expressão filosófica, em particular as noções de libertação, filosofia e metafísica esta estritamente compreendida como filosofia primeira. Para alcançar tais objetivos, o trabalho divide-se em duas partes, a primeira dedicada à explicitação dos fundamentos filosóficos, históricos e antropológicos da filosofia dusseliana, com destaque para sistematização esquemática e didática da original proposta de interpretação da história procedida pelo filósofo em estudo. Na segunda parte, são sistematizadas algumas das elaborações filosóficas próprias de Dussel, às quais se somam outras elaborações e, em menor escala, críticas procedidas pelo autor da tese. Nesta etapa, propõe-se a materialidade dos corpos, sua carnalidade concreta, como critério de validação dos processos de libertação almejados pela filosofia em questão. Para que possa contribuir factualmente com a libertação dos corpos, apresenta-se esta filosofia como uma pedagógica, que tenha a ética e não a ontologia como sua metafísica, sua filosofia primeira. Por fim, constam desta tese apontamentos iniciais sobre a política da libertação, atualmente em desenvolvimento pelo autor em referência, bem como a indicação de outros temas a serem desenvolvidos pelos interessados nesta problemática filosófica contemporânea. / The lie explicitly in an area of concentration that interfaces Philosophy and Education that characterizes this thesis, essentially theoretical and secondary historical, taking as priorities the primary sources, especially the philosophical works from Enrique Dussel and others Europeans and Latin Americans philosophers that he discusses. The author in question has been dedicating since 1970, to the development of a philosophy that keeps profound relation with the Latin America socio-historical context, having his works acquired form of a liberation philosophy. The effort of the present work intends, specially, to the contribution in a way to systematize and better define key-concepts of this philosophical expression, particularly the notions of liberation (freedom), philosophy and metaphysics this one strictly understood as first philosophy. To achieve these objectives, this work is divided in two parts, the first of which is dedicated to make explicit the basis of philosophic, historical and anthropological of dusselian philosophy, with emphasis on schematic and didactic systematization of the original proposal for the interpretation of history preceded by the philosopher in study. In the second part are systematized some of the philosophical elaborations specific from Dussel, which add others elaborations and to a lesser extent, reviews conducted by the author of the thesis. This step proposes the bodies materiality, its concrete carnality, as criteria for validation of the liberation processes sought by the philosophy in question. In order to contribute factually to the liberation of the bodies, presents this philosophy as a pedagogical, which has the ethics - and not the ontology - as its metaphysics, its first philosophy. Finally, included in this thesis notes on the early release policy, currently under development by the author in question, as well as the names of other themes to be developed by interested parties in contemporary philosophical issues.

O situar-se explicitamente em uma área de concentração que interfaceia Filosofia e Educação caracteriza esta tese, desenvolvida a partir de estudos bibliográficos, essencialmente teóricos e subsidiariamente históricos, tomando como prioritárias as fontes primárias, especialmente as obras filosóficas de Enrique Dussel e de outros filósofos europeus e latinoamericanos por ele abordados. O autor em questão vem se dedicando desde a década de 1970 ao desenvolvimento de uma filosofia que guarde profunda relação com o contexto sóciohistórico latino-americano, tendo sua produção adquirido forma de uma filosofia da libertação. O esforço do presente trabalho destina-se, especialmente, à contribuição no sentido de sistematizar e melhor definir conceitos-chave desta expressão filosófica, em particular as noções de libertação, filosofia e metafísica esta estritamente compreendida como filosofia primeira. Para alcançar tais objetivos, o trabalho divide-se em duas partes, a primeira dedicada à explicitação dos fundamentos filosóficos, históricos e antropológicos da filosofia dusseliana, com destaque para sistematização esquemática e didática da original proposta de interpretação da história procedida pelo filósofo em estudo. Na segunda parte, são sistematizadas algumas das elaborações filosóficas próprias de Dussel, às quais se somam outras elaborações e, em menor escala, críticas procedidas pelo autor da tese. Nesta etapa, propõe-se a materialidade dos corpos, sua carnalidade concreta, como critério de validação dos processos de libertação almejados pela filosofia em questão. Para que possa contribuir factualmente com a libertação dos corpos, apresenta-se esta filosofia como uma pedagógica, que tenha a ética e não a ontologia como sua metafísica, sua filosofia primeira. Por fim, constam desta tese apontamentos iniciais sobre a política da libertação, atualmente em desenvolvimento pelo autor em referência, bem como a indicação de outros temas a serem desenvolvidos pelos interessados nesta problemática filosófica contemporânea. / The lie explicitly in an area of concentration that interfaces Philosophy and Education that characterizes this thesis, essentially theoretical and secondary historical, taking as priorities the primary sources, especially the philosophical works from Enrique Dussel and others Europeans and Latin Americans philosophers that he discusses. The author in question has been dedicating since 1970, to the development of a philosophy that keeps profound relation with the Latin America socio-historical context, having his works acquired form of a liberation philosophy. The effort of the present work intends, specially, to the contribution in a way to systematize and better define key-concepts of this philosophical expression, particularly the notions of liberation (freedom), philosophy and metaphysics this one strictly understood as first philosophy. To achieve these objectives, this work is divided in two parts, the first of which is dedicated to make explicit the basis of philosophic, historical and anthropological of dusselian philosophy, with emphasis on schematic and didactic systematization of the original proposal for the interpretation of history preceded by the philosopher in study. In the second part are systematized some of the philosophical elaborations specific from Dussel, which add others elaborations and to a lesser extent, reviews conducted by the author of the thesis. This step proposes the bodies materiality, its concrete carnality, as criteria for validation of the liberation processes sought by the philosophy in question. In order to contribute factually to the liberation of the bodies, presents this philosophy as a pedagogical, which has the ethics - and not the ontology - as its metaphysics, its first philosophy. Finally, included in this thesis notes on the early release policy, currently under development by the author in question, as well as the names of other themes to be developed by interested parties in contemporary philosophical issues.

This thesis examines the thought of the Spanish philosopher-theologian Ignacio Ellacuría, one of the so-called second generation of Latin-American liberation theologians. The focus is on Ellacuría's intention to construct a Christian interpretation of salvation that is conceptually relevant to, and capable of making a practical difference in, our challenging historical and political realities. This intention was formed in the wake of the Vatican's 1984 "Instruction on Certain Aspects of the Theology of Liberation" (Libertatis nuntius), in which the Congregation for the Doctrine of the Faith charged that liberation theology eliminates the transcendent aspects of salvation by falling prey to an exclusively this-worldly (and often Marxist class-struggle) account of liberation. Ellacuría confronted this challenge in a comprehensive way through an analysis of the philosophy of his mentor, philosopher Xavier Zubiri. In this way, Ellacuría interpreted transcendence as being within historical reality not just beyond it. This then forges a direct link between transcendence, understood intra-historically, and the struggle for social justice for the poor majorities in contexts of systemic oppression. For Ellacuría, this struggle is the historical manifestation and proper meaning of the Reign of God. This dissertation begins by locating Ellacuría's intellectual work in the dual context of El Salvador and his own biography. It then expounds Zubiri's philosophy of historical reality before explaining Ellacuría's deployment of it to reinterpret salvation and liberation. It concludes with an analysis of the ethical implications of Ellacuría's approach. The three-fold thesis of the dissertation is that (1) Zubiri's philosophy of historical realism is coherent and relevant to the Christian understanding of salvation and liberation, (2) Ellacuría's adaptation of Zubiri's philosophy is a creative and intellectually compelling solution to an exceptionally difficult conceptual problem, and (3) Ellacuría's theological achievement has precisely the ethical implications that he believed it did, namely, that there can be no separation between the Kingdom of God and this-world liberative movements on behalf of the poor and oppressed.

No description available.

Text in Afrikaans with abstracts in Afrikaans, English and isiZulu / In sy haas om in die globale ekonomie geïntegreer te word, na baie jare van polities-ekonomiese isolasie – en dus volle lidmaatskap van die internasionale gemeenskap te verkry – het die na-apartheid staat die ekonomiese raamwerk van die vryemarkstelsel aanvaar, gebaseer op die beginsels van neo-liberale kapitalisme as sy normatiewe basis om die “nalatenskap van apartheid” aan te spreek. Die aanvaarding van die ekonomiese model van neo-liberale kapitalisme is egter problematies in soverre dit betekenisvol misluk het om na-apartheid Suid-Afrika se mees fundamentele moreel-polities-ekonomiese uitdaging, naamlik armoede, aan te spreek en te oorkom. Hierdie tesis bied ʼn alternatiewe ekonomiese model aan, naamlik uitgebreide korporatisme. Terwyl die neo-liberale ekonomiese model individuele belange beklemtoon (gebaseer op die filosofiese beginsel van outonomie in die ekonomiese sfeer), beklemtoon die korporatistiese model, daarenteen, kollektiewe belange (gebaseer op die filosofiese beginsel van kollektiewe eienaarskap en verantwoordelikheid). Die voorspraak vir uitgebreide korporatisme poog om die volgende aansprake te bewys: 1. Die vryemarkstelsel moet behoue bly, maar een of ander vorm van strategiese ingryping is nodig sodat bepaalde sosio-politieke en ekonomiese doelwitte bereik kan word. 2. Die huidige vorm van korporatisme in Suid-Afrika is “drieledigisme” (ʼn swak vorm van korporatisme). ʼn Uitgebreide korporatistiese politieke ekonomie kan teweeg gebring word deur die instelling van korporasies, die instelling van ʼn ekonomiese wetgewende gesagsliggaam, arbeidshowe en gesentraliseerde salarisonderhandelinge. 3. Uitgebreide korporatisme kan Suid-Afrika se sosio-ekonomiese probleme aanspreek. Transformasie kan bevorder word deur ʼn paradigmaverskuiwing weg van die liberale kapitalisme, ʼn magsverskuiwing weg van die wit kapitalistiese enklave en ʼn verspreidingsverskuiwing ten gunste van die swart verarmde laerklasse. 4. Alle ekonomiese sektore en private industrieë en bedrywe moet onder die beheer van korporasies gebring word. Die staat en arbeid moet vennote by private industrieë en bedrywe word. Op dieselfde wyse moet kapitaal ʼn vennoot by staatsondernemings word. In konklusie, die aanvaarding van uitgebreide korporatisme in Suid-Afrika sal verseker dat die staat, kapitaal en arbeid saamwerk en dat ekonomiese geregtigheid en harmonie sal seëvier. / In its haste to be integrated into the global economy, following many years of political-economic isolation – and thus assume full membership in the international community – the post-apartheid state adopted the economic framework of the free market system, based on the principles of neoliberal capitalism as its normative foundation for addressing the “legacy of apartheid”. The adoption of the economic model of neoliberal capitalism has, however, proved to be problematic insofar as it has failed significantly to address and thus overcome post-apartheid South Africa‟s most fundamental moral-political-economic challenge, namely poverty. This thesis offers an alternative economic model, namely extended corporatism. While the neoliberal economic model emphasises individual interest (based on the philosophical principle of autonomy in the economic sphere), the corporatist model, in contrast, emphasises collective interest (based on the philosophical principle of collective ownership and responsibility). The advocacy of extended corporativism is based on the following key claims: 1. The free market system must be retained, but some form of strategic intervention is necessary so that certain socio-political and economic results can be achieved. 2. The current form of corporatism in South Africa is in fact tripartism (a weak form of corporatism). An extended corporatist political economy can by brought about by the implementation of corporations, the establishment of an economic legislative body, labour courts and centralised wage bargaining. 3. Extended corporatism can address South Africa‟s socio-economic problems. Transformation can be promoted by a paradigm shift away from liberal capitalism, a power shift away from the white capitalist enclave and a distribution shift in favour of the black impoverished lower classes. 4. All economic sectors as well as private industries and businesses must be brought under the control of corporations. The state and labour must become partners in private industries and businesses. In the same way capital must become a partner in state enterprises. In conclusion, the adoption of extended corporatism in South Africa will ensure that state, capital and labour work together and that economic justice and harmony will prevail. / Ekuxhamezeleni kombuso owasungulwa emva kokuphela kobandlululo kuleli, ngenjongo yokuthi udidiyelwe emnothweni womhlaba, kulandela iminyaka eminingi ukhishwe inyumbazana kwezepolitiki nakwezomnotho – futhi ukuze uthathe indawo yawo njengelungu eligcwele lomphakathi wamazwe ngamazwe – waqoka ukwamukela nokusebenzisa uhlaka lwezomnotho lohlelo-kuhwebelana olukhululekile, olwakhelwe phezu kwemigomo yenqubo-mnotho ekhululekile yogombelakwesakhe, njengesisekelo-nkambiso sayo sokubhekana “nokhondolo lobandlululo”. Kodwa-ke, ukwamukelwa nokusetshenziswa kwemodeli yezomnotho yenqubo-mnotho ekhululekile yogombelakwesakhe, sekubonise ukuba yinkinga impela njengoba sekuhluleke kwancama ukunqoba inselele enkulukazi eNingizimu Afrika selokhu kwaphela ubandlululo, yokuqinisekisa ukubhekelelwa komuntu wonke, ephathelene nezepolitiki kanye nezomnotho, okuyinselele yobubha. Lo mbhalo wetisisi uhlinzeka ngemodeli yezomnotho ehlukile engasetshenziswa, futhi leyo modeli wubukopeletsheni obeluliwe (extended corporatism). Njengoba inqubo-mnotho ekhululekile yogombelakwesakhe igcizelela izidingo nezimfuno zomuntu ngamunye, (ezisekelwe phezu komgomo wefilosofi yokuzimela kwezomnotho), imodeli yobukopeletsheni ngakolunye uhlangothi yona igcizelela izidingo nezimfuno zabantu ngokuhlanganyela (ezisekelwe phezu komgomo wefilosofi yobunikazi obuhlanganyelwe kanye nesibopho esihlanganyelwe). Ukwesekwa kanye nokukhuthazwa kobukopeletsheni obeluliwe kusekelwe phezu kwalezi zitatimende ezisemqoka: 1. Uhlelo-kuhwebelana olukhululekile kumele lugcinwe, kodwa-ke kuyadingeka ukungenelela okuthile okukhethekile ukuze kuzuzwe imiphumela ethile yezenhlalo-politiki kanye nezomnotho. 2. Uhlobo lobukopeletsheni olukhona njengamanje kuleli, eqinisweni, luwubukopeletsheni obungunxantathu (obubandakanya isivumelwano phakathi kwabaqashi, izinyunyana zabasebenzi kanye nohulumeni), i-tripartism (okuwuhlobo lobukopeletsheni oluntekenteke kakhulu). Umnotho wezepolitiki oncike kubukopeletsheni obeluliwe ungalethwa ngokuqaliswa kokopeletsheni, nangokusungulwa kwenhlangano eshaya imithetho ephathelene nezomnotho, nezinkantolo zabasebenzi kanye nokuxoxisana ngamaholo okwenziwa esigcawini esisodwa esibandakanya zonke izinhlaka ezithintekayo. 3. Ubukopeletsheni obeluliwe bungazixazulula izinkinga zenhlalo-mnotho ezibhekene neNingizimu Afrika. Uguquko lungagqugquzeleka ngokuthi kuphunywe kwinqubo ekhululekile yomnotho wogombelakwesakhe, futhi kuphunywe ngaphansi kwenqubo yomnotho wogombelakwesakhe abamhlophe, kuguqukelwe emnothweni obhekelela abantu abamnyama abasemazingeni aphansi ababhuqabhuqwa wububha nenhlupheko. 4. Yonke imikhakha yomnotho kanjalo nezimboni namabhizinisi azimele kumele kufakwe ngaphansi kolawulo lokopeletsheni. Umbuso kanye nabasebenzi kumele babambisane nezimboni namabhizinisi. Ngendlela efanayo, ogombelakwesakhe nabo kumele babambisane namabhizinisi ombuso. Uma sengiphetha, ukwamukelwa nokusetshenziswa kobukopeletsheni obeluliwe eNingizimu Afrika kuyoqinisekisa ukuthi umbuso, ogombelakwesakhe kanye nabasebenzi basebenza ngokubambisana futhi kanjalo lokho kuyoletha ubulungiswa bezomnotho kanye nokuzwana. / Philosophy, Practical and Systematic Theology / D. Litt. et Phil. (Philosophy)