Editorial Prometeó anunció la publicación de dos nuevas obras literarias que damos a conocer a nuestros lectores.
Hegel y la tragedia griega. Martin Thibodeau.
La presente obra se dedica a las diferentes interpretaciones de la tragedia griega propuestas en los escritos de Hegel. Es bien sabido que este filósofo tuvo un recurrente interés por esta forma de arte. En numerosas ocasiones, indagó ese género literario y la poesía presentada en la antigüedad sobre el escenario del teatro trágico. Dicho interés apareció por primera vez en sus escritos de juventud (1792-1800), que en esencia se ocupan de la religión.
Hegel regresa al tema en sus primeros ensayos filosóficos, en particular en un artículo sobre las teorías del derecho natural, publicado en 1802-1803. Profundiza su investigación de la tragedia en su “Fenomenología del espíritu” y, por último, se dedica al tema en sus obras de madurez, en sus “Lecciones de estética”, por supuesto, pero también en las “Lecciones sobre la filosofía de la religión”, las “Lecciones sobre la historia de la filosofía” y en sus “Lecciones sobre la filosofía de la historia universal”.
En general, puede decirse que la tragedia griega (y la antigua Grecia en general) fue un tema constante de interés para Hegel. Acompañó la elaboración y el desarrollo de su pensamiento y de su filosofía desde sus primeros escritos teológicos hasta su sistema del idealismo absoluto o especulativo, presentado en su “Enciclopedia de las ciencias filosóficas”.
El mundo como teatro. La figura del espectador reflexivo en Hannah Arendt. Catalina Barrio.
Este estudio hace una revisión del pensamiento arendtiano a la luz de la figura del espectador como político y ciudadano. En este sentido, El mundo como teatro da cuenta de aquello que tematizó Bertolt Brechrespecto a la figura del filósofo y su inconciliable compromiso con el teatro político.
Los filósofos burgueses insisten en establecer una distinción fundamental entre acción y contemplación. Pero el verdadero pensador no hace esta distinción. Todo el que la hace deja la política en manos de los que actúan y la filosofía en manos de los que la contemplan (Brech, 1930-1931). Abolir las diferencias, asumirlas como elemento conflictivo y constitutivo de la capacidad de juzgar, es lo que se propone este texto.
La transposición a experiencias terroríficas del pasado, narrar un acto o acontecimiento colectivamente inauténtico, son algunos de los ejes conmovedores que se encuentran presentes en el pensamiento de Hannah Arendt que inducen a repensar su herencia filosófica.
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