Perturbação

Perhaps this tension between Hope and Despair marks a main disadvantage of working under the influence of such mystical readings. Much has been said about the possibility or impossibility of working out our political differences while still relying in some sort of political theology, and one of the main contribution of modern theories of communities is to bring light into some of this debate – by appealing to a minimalist view of the living-together, rather than to an expansion of the realm of the political. In a telling passage, John Rawls writes:

[o]ur conceptions of the good may and often do change over time, usually slowly but sometimes rather suddenly. When these changes are sudden, we are particularly likely to say that we are no longer the same person. We know what this means: we refer to a profound and pervasive shift, or reversal, in our final ends and character; we refer to ourdifferent nonpublic, and possibly moral or religious, identity. On the road to Damascus Saul of Tarsus becomes Paul the Apostle.

Do we need a strong notion of substance to make sense of this transformation? Is it necessary to rely on a transcendental justification or reference in order to ” realize” the fact that we are in constant change? That we are a work-in- progress? Royce suggests that without resorting to Grace one cannot really be saved – but are we ever that lost? And, moreover, are we ever completely saved?

[Eu, 2009. Se citar, vai citar draft mal feito e cheio de erro.]

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