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La conversación como método. Presupuestos
Abstract
Este capítulo explora la posibilidad de apropiar la conversación como método para el trabajo teológico. Los autores realizan un recorrido histórico por el papel de la conversación en el pensamiento filosófico y teológico, desde Platón hasta Marcella Althaus-Reid. Luego, ofrecen una caracterización fenomenológica de la conversación como vivencia humana fundamental. Finalmente, proponen una apropiación de la conversación como método teológico, dialogando con la propuesta de “teología a cuatro voces” de Clare Watkins. El texto argumenta que la conversación puede ser un método fecundo para la teología, ya que refleja la dinámica propia de la revelación divina y permite integrar diversas voces y perspectivas en la reflexión teológica. Los autores concluyen que esta aproximación metodológica requiere mayor desarrollo, especialmente en cuanto a asegurar el carácter teológico de la conversación, caracterizar las voces participantes, establecer criterios para la elección de interlocutores, explicitar las dinámicas de interacción, y formular modos de exposición consecuentes. El capítulo sugiere que la conversación como método puede aportar fecundidad epistémica, existencial y pragmática a la práctica de la teología.
This chapter explores the possibility of appropriating conversation as a method for theological work. The authors take a historical survey of the role of conversation in philosophical and theological thought, from Plato to Marcella Althaus-Reid. They then offer a phenomenological characterization of conversation as a fundamental human experience. Finally, they propose an appropriation of conversation as a theological method, dialoguing with Clare Watkins' “four-voice theology” proposal. The text argues that conversation can be a fruitful method for theology since it reflects the dynamics of divine revelation and allows the integration of diverse voices and perspectives in theological reflection. The authors conclude that this methodological approach requires further development, especially in terms of ensuring the theological character of the conversation, characterizing the participating voices, establishing criteria for the choice of interlocutors, making the dynamics of interaction explicit, and formulating consistent modes of exposition. The chapter suggests that conversation as a method can bring epistemic, existential, and pragmatic fruitfulness to the practice of theology.
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En este trabajo de grado se expone una lectura comprehensiva de las Confessiones de San Agustín, con el propósito de prestar una contribución novedosa y rigurosa a la 'vexata quaestio' de la unidad de la obra.
En la primera parte, se presenta un acercamiento general a las Confessiones como obra literaria para indagar tanto por el lugar de la 'confessio' como por la unidad de la obra. Primero, se alude a la particularidad de la escritura confesional agustiniana; luego, se considera el propósito según el cual se escribió esta obra confesional; por último, se exponen los trece libros de la obra en cuestión, prestando atención particularmente en aquellos pasajes que permiten señalar los dos polos desde los que Agustín desarrolla su confesión, a saber, el polo de la afirmación de Dios y el polo de la contra- afirmación del ser humano. A través de este recorrido por las Confessiones, se reconoce que el sentido de la confesión agustiniana va desplegándose a lo largo de toda la obra (in sensu lato).
En la segunda parte, se ahonda en las diferentes aristas de la 'confessio' con el propósito de considerar algunos rasgos específicos (in sensu stricto) que enriquecen el sentido del acto confesional agustiniano. Por eso, teniendo en cuenta los tres momentos teológicos que conforman el plan sabiamente ordenado de la salvación, se organiza la investigación en dos momentos: primero, se presenta un breve acercamiento a la economía de la salvación desde el Catecismo de la Iglesia Católica (creación-redención-santificación); luego, se rastrea la comprensión agustiniana de dicha economía cristiana en su obra confesional (creatio-conversio-formatio) y se profundiza en tres perspectivas específicas de la confesión del obispo de Hipona: la confessio creationis, la confessio conversionis y la confessio formationis.
Como epílogo, se encuentra una invitación a queerizar / cuirizar las Confessiones de Agustín. Un reto, sin duda, que reclama la plenitud de la confesión para la vida de sus lectorxs.
This theological reflection is a motivation to walk in the footsteps of Marcella Althaus-Reid to discover the disruptive principles of Latin American Queer Theology. Between tangos and popular music, libertine evocations and dissident stories, prosthetic considerations, and transit strategies, this indecent text indicates some revitalizing ideas that manifest the need to think and inhabit the Global South in a more queer way. The voice of the South is powerfully theological and potentially revolutionary.
Conversation-as-material is a language-based artistic research practice for attempting to speak from within the experience of collaborative artistic exploration, a linguistic practice attentive to the lived experience of aesthetic co-creation. The practice of conversation-as-material, which forms the basis of this article, has evolved through tentative exploration of the questions: How can the shared act of conversation bring into reflective awareness the live and lived, yet often hidden or undisclosed, experience of artistic practice and process, especially within collaboration? How can the event of conversation be developed as an artistic research practice for attempting to give tangibility, whilst also remaining in fidelity, to the pre-reflective aspects of this lived experience? Considered less as a means for talking about, conversation-as-material may be understood as a practice for inviting immanent, inter-subjective modes of verbal-linguistic sense-making emerging through different voices enmeshed in live exchange. Conversation — from con- meaning ‘with, together’ and versare, ‘to turn, bend’; or else, from conversare — ‘to turn about, to turn about with’. Conversation-as-material has emerged as a practice of collaborative writing, which unfolds through the interplay of different voices ‘turning about’ together in conversation. In this sense, the practice can be differentiated from that of interview — for in the practice of conversation-as-material there is no researcher/researched dichotomy. Within the practice, an attempt is made to develop an approach to writing that finds expression first through verbal conversation, which is then subsequently distilled, even densified, towards poetic text. Conversation-as-material involves the gradual revelation of an artistic-poetic, perhaps even phenomenological, mode of emergent writing for speaking from the experience of collaborative co-creation, where linguistic content is not already known in advance, but rather emerges in and through the lived working-with of language. The practice of conversation-as-material thus comprises a quadripartite process of conversation, transcription, distillation, and presentation, where each part involves the activation of a particular aesthetic or poetic mode of attention, perhaps even a specific phenomenological attitude or disposition.
Hermeneutics is widely celebrated as a call for "conversation"-That is, a manner of inquiry characterized by humility and openness to the other that eschews the pretenses of calculative rationality and resists all finality of conclusions. In this, conversation takes shape in efforts to understand and interpret that always unfold in the transmission of meaning historically in language. Yet, the celebration of hermeneutics for humility and openness appears, at least, to risk embarrassment in light of claims found in Heidegger and Gadamer that conversation is always contingent on "prior accord." Critics of hermeneutics have, for some decades, interpreted this claim of prior accord to refer to a common tradition, so that the understanding achieved in conversation is restricted to those who belong to the same heritage. In this essay, the author argues that although Heidegger and Gadamer often suggest this prior accord is a matter of common tradition, crucial threads of Gadamer's thought, in particular, recommend a different view. Gadamer, in these threads, offers that "prior accord" concerns not a common tradition, but, on the contrary, the call to participate in hermeneutic transmission as such, even-And no doubt especially-when those in conversation are not familiar with the tradition or language of the other. With this, we are called to converse not first by what the other says, but by the fact that we do not yet understand, that we have already misunderstood, and that we perhaps cannot understand.
Theological language has always faced a fundamental dilemma: it seeks to put the divine reality into limited human language. While this dilemma can obfuscate our theological pathways, it can also generate a new awareness of the task and possibilities of the discipline. New testimonials, or uniquely accented human experiential utterances, have emerged in theological discourse in the past decades, greatly increasing our vision of the expansiveness of theology. The tools for integration into systematic or discursive development are still, however, lacking. This article suggests that an extension of the innovative methodology of Thomas Aquinas, beginning and ending with ‘what seems’ to be the case, putting testimony into discursive forms, and testing for a fittingness with the mysterious and excessive mystery of the divine reality, offers a promising path for discerning common and trustworthy theological language.
The Early Modern period’s courtly conversation is only sketchily reconstructable due to its ephemeral presentation form; the historian’s direct access to the “réalité concrète de la langue parlée” (“concrete reality of spoken language”) (Landy- Houillon) remains closed. Brantôme’s Le Recueil des Dames II—better known by the sensationalist title Les vies des Dames galantes (“The Lives of the Gallant Ladies”) chosen by the book printer Jean Sambix—at least offers a rudimentary access to the forms and types of courtly sociability, of which conversation is to be considered a substantial component. Pierre de Bourdeille, l’abbé commendentaire de Brantôme (1539/1542–1614) knows the practice of courtly life as a “gentilhomme de la cour” (“gentleman of the court”). As a confidant of high-ranking personalities such as Catherine i de Médicis or Marguerite de Valois, he records conversations and actions in his memories as an eyewitness. The “chronique scandaleuse” (“scandalous chronicle”), written after a serious accident in 1564, deals with affairs and gallant anecdotes at different European courts in several discourses. The principle of conversation becomes the composition principle of his work. In a narrative conglomerate that is difficult to disentangle, Brantôme presents stories that he himself experienced, that were told to him, or that he read in contemporary authors. In essence, according to this source, almost anything can be said in the courtly milieu, with the exception of explosive political topics, blasphemous derailments, or obscene stories that expose powerful actors.KeywordsBrantômeMontaigneCatherine de MédicisMarguerite de ValoisCourtly ConversationGallant AnecdotesWomen’s ImageVoyeur PerspectiveLicenses and Limits of Courtly Sociability
Diálogo y entendimiento, para la sensibilidad contemporánea, van tan a la par como lo fueron para los antiguos griegos diálogo y disenso. Este ensayo pretende revisar algunos fundamentos históricos, teóricos y vivenciales del diálogo desde la doble vertiente del teatro y la filosofía. A modo de deslinde, se distingue primero el diálogo de otras dos prácticas afines: la conversación y el coloquio, asociando a cada una de ellas un contexto histórico-cultural. A continuación, de la mano de Tespis y Sócrates, repasamos su nacimiento paralelo en teatro y filosofía, subrayando como fundamentos comunes el cuestionamiento y la necesidad del otro. Por último, interrogándonos sobre el uso cotidiano del diálogo, reexaminamos el tópico según el cual «hablando se entiende la gente» a la luz del pensamiento de Ortega y Gasset, el cual ofrece algunas claves, compartidas por ciertos teóricos del teatro, sobre los límites y posibilidades de este decir a través.
If wonder is the beginning of seeking knowledge and wisdom, conversation is the means by which wonder is explored and adumbrated. In 1989, before the founding of BIAPT, when Adam and Eve were children, I advocated the notion of critical, appreciative conversation as way of understanding and engaging in Practical Theology in a paper entitled ‘Some straw for the bricks’. Subsequently, I have become increasingly convinced that Practical Theology is fundamentally conversational ‘all the way down’. This article reproduces my introduction to an interactive (conversational) session at the BIAPT Conference in 2019. In it, I will reflect and expand upon the nature and importance of conversation as a method in all aspects of practical theology work, particularly my own. I will draw upon my historical experiences in BIAPT and beyond of conversations in research, supervision and teaching to assay the central, delightful importance of this way of understanding and participating in our disciplinary activity.
The struggle for mutual respect of difference may be the most paradigmatic form of public conflict in the United States and elsewhere today. In recent years, a movement and broad community of practice has burgeoned in the United States and beyond, which brings people together across deep divides to engage in dialogue aimed to reduce conflict and foster mutual understanding. In this article, I introduce the public dialogue movement, and argue that as religious educators we should see ourselves called by the “signs of the times” to widen our praxis of dialogue across divides beyond our historic, robust leadership in interreligious dialogue.
Hans-Georg Gadamer's idiosyncratic reading of what he calls “the distant ancient meaning of rhetoric” pulls out an unfamiliar thread in the history of the Greek logos from the weave of the ancient texts, and his separation of the sophistic challenge from rhetoric proper stems from his commitment to rhetoric. What has typically been read as rhetoric's counter-tradition, a kairotic-performative rhetoric championed by Isocrates and Cicero against Platonic essentialist philosophy, is for Gadamer the counter-tradition to Western essentialism as a whole, anchored squarely in Plato's dialogic example. In this reading, Plato becomes strange to all ersatz platonists, and the great body of the dialogues become the gravitational center of a humanist rhetoric. Gadamer's recommendation that we treat Plato's dialegesthai as the highest fruit of ancient rhetoric provides a fresh opportunity to reimagine our interdisciplinary debates.
Classical phenomenology has suffered from an individualist bias and a neglect of the communicative structure of experience, especially the phenomenological importance of the addressee, the inseparability of I and You, and the nature of the alternation between them. Beata Stawarska remedies this neglect by bringing relevant contributions from cognate empirical disciplines— such as sociolinguistics and developmental psychology, as well as the dialogic tradition in philosophy—to bear on phenomenological inquiry. Taken together, these contributions substantiate an alternative view of primary I-You connectedness and help foreground the dialogic dimension of both prediscursive and discursive experience. Between You and I suggests that phenomenology is best practiced in a dialogical engagement with other disciplines.
The following text is taken from the publisher's website.
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