This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded (...) in the search for meaning in life; Marià Corbí and his non-religious or secular spirituality; Robert Solomon and his spirituality for skeptics, and André Comte-Sponville and his atheistic spirituality, or spirituality without God. From there, we then present the perception of spirituality in the poetry of the thought of Jean Paul Sartre, primarily in his work “what is Literature?”. (shrink)
O texto procura refletir sobre o diálogo contemporâneo da Teologia com a Arte a partir da antropologia contida em ambas que permite re-significar: 1) o aspecto soteriológico da fé, como aquela que vem salvar o humano gerando comunhão e não condená-lo, gerando marginalização; 2) refazer os fundamentos da razão como razão fria para uma razão voltada para seu compromisso com a vida.
It may be laid down as a general working hypothesis that nothing is a problem that happens according to rule. It is usually assumed by scientists that only deviations from the rule are problematic. And in philosophy, if one is confronted by a diversity of events or data, the problems seem to arise on the occasion of trying to unify them in some way. The ways of philosophic unification are multiple. Philosophers have found unity in material substrata, in formal patterns, (...) in the achievement of purpose, in a single genetic source of things. If it is true that the pre-Socratics were above all interested in a material arché whose transformations were the objects of perceptual experience, the unity which they found would be that arché. Once found, some reason had to be given why the arché should appear to be so diversified. To take another, but somewhat dubious case, if the Pythagoreans were seeking for some geometrical formula which would underlie all diversities, then their program would be an example of the search for formal unity. Teleological patterns, the doctrine of divine creation, combinations of several such dogmas, would exemplify other types of unification. My point is that once some kind of unity is discovered, or assumed, the mind has a resting place and no further search is carried on. (shrink)