This book is a translation of Zubiri's lectures, published posthumously and partially edited by Zubiri for publication. This translation was made possible by a grant from the Spanish Ministry of Culture and is the product of three experts in the thought of Zubiri.

This book is the first comprehensive analysis of the thought of Ignacio Ellacuría, the Jesuit philosopher-theologian martyred for his work on behalf of Latin America's oppressed peoples. While serving as president of the Jesuit-run University of Central America in the midst of El Salvador's brutal civil war, Ellacuría was also a prolific writer. His advocacy on behalf of the country's persecuted majority provoked the enmity of the Salvadoran political establishment. On November 16, 1989, members of the Salvadoran military entered the university's campus and murdered Ellacuría, along with five other Jesuit priests and two women. Kevin F. Burke, SJ, shows why Ellacuría is significant not only as a martyr but also as a theologian. Ellacuría effectively integrated philosophy, history, anthropology, and sociopolitical analysis into his theological reflections on salvation, spirituality, and the church to create an original contribution to liberation theology. Ellacuría's writings directly address one of the most vexing issues in theology today: can theologians account for the demands arising from both the particularity of their various social-historical situations and also the universal claims of Christian revelation? Burke explains how Ellacuría bases theology in a philosophy of historical reality—the "ground beneath the cross"—and interprets the suffering of "the crucified peoples" in the light of Jesus' crucifixion. Ellacuría thus inserts the theological realities of salvation and transcendence squarely within the course of human events, and he connects these to the Christian mandate to "take the crucified peoples down from their crosses." Placing Ellacuría's thought in the context of historical trends within the Roman Catholic Church, particularly Vatican II and the rise of liberation theology in Latin America, Burke argues that Ellacuría makes a distinctive contribution to contemporary Catholic theology.

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

"Father Ignacio Ellacuria, SJ, president of the University of Central America, leading Latin American philosopher, and liberation theologian, was assassinated with five Jesuit companions and two women on November 16, 1989. Love That Produces Hope brings together leading authorities on key aspects of Ellacuria's thought. The book introduces readers to the groundbreaking life and thought of Ignacio Ellacuria. His biography and writings embody late twentieth-century transformations and tensions that reshaped the life of the Catholic church among the crucified peoples of Central America. Love That Produces Hope evaluates the significance of Ellacuria's work, particularly his impact on theology, philosophy, and education. Ellacuria found hope in his faith that God's grace sustains the tenacious struggle of millions of men, women, and children to nurture those they love in the face of poverty and an uncertain future."--Publisher's website.

Much has been written about the great personalist philosophers of the 20th century – including Jacques Maritain and Emmanuel Mournier, Martin Buber and Emmanuel Levinas, Dietrich von Hildebrand and Edith Stein, Max Scheler and Karol Wojtyla (later Pope John Paul II) – but few books cover the personalist movement as a whole. An Introduction to Personalism fills that gap. Juan Manuel Burgos shows the reader how personalist philosophy was born in response to the tragedies of two World Wars, the Great Depression, and the totalitarian regimes of the 1930s. Through a revitalization of the concept of the person, an array of thinkers developed a philosophy both rooted in the best of the intellectual tradition and capable of dialoguing with contemporary concerns. Burgos then delves into the potent ideas of more than twenty thinkers who have contributed to the growth of personalism, including Romano Guardini, Gabriel Marcel, Xavier Zubiri, and Michael Polanyi. Burgos’s encyclopedic knowledge of the movement allows for a concise and well-rounded perspective on each of the personalists studied. An Introduction to Personalism concludes with a synthesis of personalist thought, bringing together the brightest insights of each personalist philosopher into an organic whole. Burgos argues that personalism is not an eclectic hodge-podge, but a full-fledged school of philosophy, and gives a dynamic and rigorous exposition of the key features of the personalist position. Our times are marked by numerous and often contradictory ideas about the human person. An Introduction to Personalism presents an engaging anthropological vision capable of taking the lead in the debate about the meaning of human existence and of winning hearts and minds for the cause of the dignity of every person in the 21st century and beyond.