Development and freedom in Sen and Gutiérrez: religious and secular common grounds
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Pontificia Universidad Católica del Perú. Departamento de Economía
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Se supone a menudo que los que basan su visión del mundo en la verdad religiosa percibida y los que no, no será capaz de entablar una conversación profunda y mutua, por sus supuestos básicos son demasiado diferentes. En este artículo comparo los puntos de vista de Amartya Sen y Gustavo Gutiérrez sobre el desarrollo y la libertad humana, la búsqueda de ellos para compartir una gran cantidad de actitud, en la preocupación fundamental, y en el método intelectual, aunque el primero se describe como sin religión, mientras este último es profundamente teológica. Esta comparación es de interés e importancia tanto en su propio derecho y como un ejemplo de la forma en que el teológicamente -minded puede conversar de manera significativa con los que no lo son; más de conversar, establecer un proyecto o programa común.
It is often supposed that those who base their view of the world upon perceived religious truth and those who do not will be unable to engage in deep and mutual conversation, for their basic assumptions are just too different. In this paper I compare the views of Amartya Sen and Gustavo Gutiérrez on development and human freedom, finding them to share a very great deal in attitude, in fundamental concern, and in intellectual method, even though the former describes himself as without religion, while the latter is profoundly theological. This comparison is of interest and importance both in its own right and as an example of the way the theologically –minded can meaningfully converse with those who are not; more than converse, establish a common project or program.
It is often supposed that those who base their view of the world upon perceived religious truth and those who do not will be unable to engage in deep and mutual conversation, for their basic assumptions are just too different. In this paper I compare the views of Amartya Sen and Gustavo Gutiérrez on development and human freedom, finding them to share a very great deal in attitude, in fundamental concern, and in intellectual method, even though the former describes himself as without religion, while the latter is profoundly theological. This comparison is of interest and importance both in its own right and as an example of the way the theologically –minded can meaningfully converse with those who are not; more than converse, establish a common project or program.
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