The approach to the theme of the body within the framework of phenomenology is developed in 20th century France. Despite the evident Cartesianism, it is there that the principles of a phenomenology of the body are configured, in the confluence between the phenomenological tradition and the philosophy of existence. The systematic development of the phenomenology of the body, which takes centered reflection on the corporeal existence and the incarnated subject, corresponds, among others, to Gabriel Marcel, Jean-Paul Sartre, Maurice Merleau-Ponty and Bernhard Waldenfels. The phenomenology of the body opens a new horizon to understand the corporeal dimension of human existence and offers a new philosophical view of the body, while the body is not only an observable reality as an object, but it is a dimension of the being itself, as, according to Merleau-Ponty, from the phenomenology of “corporeal existence”, the body is the “medium” of our “being-in-the-world”. That is precisely why it can be radically said that “being-in-the-world” (Heidegger) is primarily a “corporal-being-in-the-world" (Waldenfels). This implies “belonging to the world”, being “implicated” in the world through the body and, also, that the body opens a subject to the world. The phenomenology of the body sought to restore the unity of human existence. Husserl, Scheler, Marcel, Merleau-Ponty, Sartre, Waldenfels, among others, break with the modern mechanistic conception of the body and resignify subjectivity and objectivity, in open opposition to the dualistic tradition. The phenomenology of corporeal existence makes the body our way-to-be-in-the-world. The body not only ceases to be an object, but also a passive structure, receiving a reality configured by the confines of res cogitans. Based on Husserl, a theory of the phenomenological body is developed, which will reverse the subordinate role that the body had in Cartesian thought. Merleau-Ponty, who t

This monumental book outlines, clarifies, and defends official Roman Catholic teaching on the relationship between christianity and other religious traditions in the light of Catholic belief that "We must hold that the holy spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery" (Gaudium et Spes, 22). Part I studies the history of these issues. Part II examines their theological framing. Part III deals with Christianity and the religions since Vatican II. Part IV deals with Judaism, Confucianism, Hinduism, and Islam as they see themselves in relation to Christianity. A final chapter by Michael Fitzgerald is a theological reflection on the foundations of interreligious dialogue.

Xavier Zubiri (1898-1983), es uno de los filósofos contemporáneos que más ha profundizado temas teológicos desde su filosofía. En este libro se explica el significado de la fe desde el punto de vista del problema teologal del hombre. Se presentan los fundamentos filosóficos de la fe. El hombre es un animal de realidades con inteligencia, abierto a la realidad absolutamente absoluta de Dios. La fe es una adhesión personal, firme y libre del hombre a la realidad de Dios en cuanto verdadera. En la obra se muestra que la entrega radical puede desplegarse en entrega total en un cuerpo histórico concreto. La religación se plasma en la religión. En virtud de tal plasmación, la fe configura el ser entero del hombre con todas sus dimensiones. En cuanto a religión fundada por Cristo, el cristianismo es la vía que posibilita el acceso real y efectivo a Dios. Ello permitió afirmar, en la última parte del texto, que el hombre accede a Dios por la fe en Jesucristo. La adhesión de fe a Cristo se realiza, ante todo, por la vía del amor, cuyo acto supremo se manifiesta en la crucifixión de Jesucristo. El acceso cristiano a Dios pasa inexorablemente por la entrega y la adhesión libre del hombre a Cristo crucificado.