{"id":117502,"date":"2018-03-11T10:47:03","date_gmt":"2018-03-11T10:47:03","guid":{"rendered":"https:\/\/www.deberes.net\/tesis\/sin-categoria\/david-hume-de-la-nueva-metafa%c2%adsica-a-la-verdadera-religion\/"},"modified":"2018-03-11T10:47:03","modified_gmt":"2018-03-11T10:47:03","slug":"david-hume-de-la-nueva-metafa%c2%adsica-a-la-verdadera-religion","status":"publish","type":"post","link":"https:\/\/www.deberes.net\/tesis\/filosofia\/david-hume-de-la-nueva-metafa%c2%adsica-a-la-verdadera-religion\/","title":{"rendered":"David hume: de la nueva metaf\u00edsica a la verdadera religi\u00f3n."},"content":{"rendered":"<h2>Tesis doctoral de <strong> Bernardo P\u00e9rez Andreo <\/strong><\/h2>\n<p>Resumen la cr\u00edtica de david hume a la religi\u00f3n y la propuesta de una nueva metaf\u00edsica son dos elementos inseparables en la obra de hume, pues la cr\u00edtica de la metaf\u00edsica, falsa y adulterada  como la llama \u00e9l, es la base para realizar la cr\u00edtica que de verdad le interesa a hume, la cr\u00edtica de la religi\u00f3n, de las religiones. Todas las religiones, entiende, son las causantes de las guerras y discordias sociales, porque un grupo de privilegiados las utilizan para buscar fines espurios y no para hacer aquello que predican. La soluci\u00f3n deber\u00e1 ser el sometimiento de las distintas sectas religiosas al poder civil, pero sin que este pase a controlarse, simplemente har\u00e1 de supervisor de las mismas, sin intentar, tampoco, imponer una religi\u00f3n civil al estilo de rousseau. proponemos seguir un camino con cuatro jalones. El primero, analizar la vida y la propuesta filos\u00f3fica de hume, donde encontramos tanto la negativa impronta religiosa del calvinismo escoc\u00e9s, como la clara determinaci\u00f3n de hacer de la filosof\u00eda un servicio al hombre y a la sociedad. Un segundo paso ser\u00e1 analizar la nueva metaf\u00edsica de la naturaleza humana. Es una metaf\u00edsica secularizada, que reduce la raz\u00f3n a sierva de las pasiones y transforma el yo endiosado del racionalismo en un constructo social y natural. Tras esto pasamos a la cr\u00edtica de hume a la religi\u00f3n en tres momentos: un primer ataque contra los milagros, las profec\u00edas y la falsa creencia; una segunda acometida contra las pruebas y argumentos de la existencia de la  divinidad, as\u00ed como la inmortalidad del alma, la providencia y la vida futura; y un \u00faltimo ataque con el tema del mal y la imposible teodicea. Hume propone que lo que nos queda tras la cr\u00edtica de la religi\u00f3n es la seguridad en la existencia de una divinidad de la que no podemos predicar atributo alguno. Es el de\u00edsmo de m\u00ednimos. Sin embargo, hay que realizar una cr\u00edtica de su cr\u00edtica siguiendo el evangelio de jes\u00fas. Si acudimos al proyecto de jes\u00fas de nazaret,  la religi\u00f3n es una cr\u00edtica radical al orden establecido. Esta religi\u00f3n tiene tres caracter\u00edsticas: es exodal, es prof\u00e9tica y es anamn\u00e9tica. Es decir, se trata de una religi\u00f3n de los excluidos de la sociedad que propugna una realidad donde el sufrimiento que acarrean unos hombres a otros desaparezca y la sociedad se transforme en un lugar de paz y concordia social. el \u00faltimo de los jalones de este proyecto es plantear el paso de la nueva metaf\u00edscia a la verdadera religi\u00f3na. Pretendemos subrayar los tres aspectos m\u00e1s sobresalientes de la cr\u00edtica religiosa y filos\u00f3fica de hume. Estos elementos, sirven a todo proyecto religioso y se cifran en tres niveles que afectan al n\u00facleo mismo de la creencia religiosa. De un lado est\u00e1 el nivel que hace referencia a dios (respeto a dios), de otro el que hace referencia al hombre (respeto al hombre), y, por \u00faltimo, la mediaci\u00f3n socio-hist\u00f3rica entre ambos: la religi\u00f3n (humanizar la religi\u00f3n).  hume puede ser un pilar valioso para seguir realizando una cr\u00edtica purgativa de la religi\u00f3n, de las religiones, en un mundo donde \u00e9stas han devenido, en algunos casos, legitimadoras de un orden social inhumano o de las masacres m\u00e1s lacerantes de la historia, otra vez. La cr\u00edtica de hume, criticada a su vez, puede ser un revulsivo para la religi\u00f3n, especialmente la cristiana, que a veces olvida sus or\u00edgenes y su prop\u00f3sito.  metaf\u00edsica y religi\u00f3n, filosof\u00eda y creencia, fe y raz\u00f3n, no son sino instrumentos al servicio del hombre para pensar el sentido del mundo y la realidad en la que vive. Cuando cualquiera de ellos se independiza y sale de su funci\u00f3n ancilar, las consecuencias son graves para la humanidad, en el siglo xvii y en el xxi. Una adecuada subordinaci\u00f3n de estas realidades a la m\u00e1s alta necesidad de paz y concordia, de justicia y solidaridad, de fraternidad y comuni\u00f3n humanas, har\u00e1 del pensmiento una herramienta de libertad y de la acci\u00f3n un medio para la paz mundial y la concordia social. Esto fue lo que vio hume en la nueva escena del pensamiento humano con veintitr\u00e9s a\u00f1os; esto es lo que vemos hoy en la estela de este amante de la buena vida para hacer del mundo un lugar de vida buena para todos los seres humanos.  abstract david hume: from the new metaphysic to the real religion  in the opus of hume, the criticism of religion and the proposal about a new metaphysic are imposible to be separeted. As the metaphysic became false and adulterated according to  hume, he could build the criticism of religion and this is the one hume is really interested in. All religions make wars and social conflicts begin because an elite group use them to reach mendacious goals, instead of doing what is preached. Thus, all the religions must be subdued as a solution. The civil power should supervise them but not as the idea of rouseau which was to establish a civil religion.  this approach is structured in four points. The first investigates the life and philosophical proposal of hume. It appears his negative imprint of the scothish calvinism and also, his determination to make the philosophy useful for man and society. The second analyses the new metaphysic of human nature. It is a secularized metaphysic which makes the reason servant of pasions and transforms the deified i of the rationalism as a social and natural concept. The third presents the criticism of hume in three steps: first, the attack against miracles, prophecies and false believes; second, against the proofs and reasons about the existence of divinity, also about the soul inmortality, the providence and the ending life; the third attack is against the evil matter and the imposible theodicy. the proposal of hume is the security in the existence of a divinity in which it cannot be preached any attribute. This is the deism of minima. However, it is necessary to criticize his criticism with the gospel. The project of jesus of nazaret is a radical criticism of the established religion. The gospel has three features: exodal,  prophetic and anamnetic. It is a religion of those who are marginalized. It encourages a new society where the sufferings from men to others disappear and peace and a social harmony will be achieved. the last point presents the step from the new metaphysic to the real religion. The three main aspects of the religious criticism and the philosophy of hume will be underlined. These elements help to all the religious aim and  there are in three levels that affect the center of the religious believe. The level which concerns to god (respet to god), another, to man (respet to man) and the last one, to the religion which is the social-historic mediation between them, this is to humanize the religion.   the knowledge of hume can be a precious base to continue a great criticism to the religion, and religions. In many occasions, they have been the cause of an inhumane order, even incredible massacres in history. The criticism of hume, criticized too, can be a revulsive for religion, especially christianism which sometimes forgets its origin and its porpose.  metaphysic and religion, philosophy and believe, feath and reason, are instruments to the service of man to think about the sense of the world and the reality where people live. When any of them is independent and goes out of their auxiliary function, the consequencies are grave for the humanity, in the 17th century and in the 21st century. A suitable subordination of these instruments must be subordinated to peace and concordance, justice and solidarity, brotherhood and communion. Consequently this conception will be a channel of freedom and action, a way to get global peace and social concordance. This is what hume saw in the new scenery of the human thought when he was twenty three. This is what we see nowadays in the imprint of this lover of the good life so that we could make this world a place of good life for every human being.<\/p>\n<p>&nbsp;<\/p>\n<h3>Datos acad\u00e9micos de la tesis doctoral \u00ab<strong>David hume: de la nueva metaf\u00edsica a la verdadera religi\u00f3n.<\/strong>\u00ab<\/h3>\n<ul>\n<li><strong>T\u00edtulo de la tesis:<\/strong>\u00a0 David hume: de la nueva metaf\u00edsica a la verdadera religi\u00f3n. <\/li>\n<li><strong>Autor:<\/strong>\u00a0 Bernardo P\u00e9rez Andreo <\/li>\n<li><strong>Universidad:<\/strong>\u00a0 Murcia<\/li>\n<li><strong>Fecha de lectura de la tesis:<\/strong>\u00a0 22\/05\/2015<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<h3>Direcci\u00f3n y tribunal<\/h3>\n<ul>\n<li><strong>Director de la tesis<\/strong>\n<ul>\n<li>Alfonso Garcia Marques<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tribunal<\/strong>\n<ul>\n<li>Presidente del tribunal: patricio Pe\u00f1alver gomez <\/li>\n<li>Miguel Garcia-bar\u00f3 lopez (vocal)<\/li>\n<li>Jos\u00e9 Antonio zamora (vocal)<\/li>\n<li>Manuel L\u00e1zaro pulido (vocal)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tesis doctoral de Bernardo P\u00e9rez Andreo Resumen la cr\u00edtica de david hume a la religi\u00f3n y la propuesta de una 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