Jacques Ellul blends politics, theology, history, and exposition in this analysis of the relationship between political anarchy and biblical faith. On the one hand. Estado Organização e Pensamento – Paulo Uploaded by. Artur Souza · Cap. Anarquia e Cristianismo – Jacques Ellul. Uploaded by. Artur Souza. Girard Rene o Bode Expiatorio e Deus. Uploaded Anarquia e Cristianismo – Jacques Ellul. Uploaded Sobre Shakespeare- Romeu e Julieta (Northrop Frye) .
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Enero Fecha de muerte: Mayo Otros nombres: El no-poder es lo contrario de la impotencia y se caracteriza por la frase puedo pero no quiero. The system absorbs those who think they can utilize it.
Nor can there be any question of finding a modus vivendi or achieving attenuations. It has been demonstrated how the liberals state becomes an authoritarian state. The course is set and no accommodation will be either lasting or sufficient. In face of this absolute power, only an absolutely negative position is viable. What we have in mind is the attitude that conscientous objectors take on a specific point, and not without good reason. In the present set-up the anarchist attitude of a total refusal of validity or legitimacy to any authority of any kind seems to me to be the only valid and viable one.
The point is not to enforce a particular view of society but to establish a counterbalance, a protest, a sign of cleavage. In face of an absolute power only a total confrontation has any meaning. Every modern state is totalitarian. It recognizes no limit either factual or legal. This is why I maintain that no state in the modern world is legitimate. No present-day authority can claim to be instructed by God, for all authority is set in the framework of a totalitarian state.
This is why I decide for anarchy. After his victory at the Milvian Bridge, faithful to his promise, Constantine favors the church from which he has received support. Catholic Christianity becomes the state religion and an exchange takes place: We have here the same perversion, for how can Jesus manifest himself in the power of domination and constraint? We have to say here very forcefully that we see here the perversion of revelation by participation in politics, by the seeking of power.
The church lets itself be seduced, invaded, dominated by the ease with which it can now spread the gospel by force another force than that of God and use its influence to make the state, too, Christian. It is great acquiescence to the temptation Jesus himself resisted, for when Satan offers to give him all the kingdoms of the earth, Jesus refuses, but the church accepts.
The most favorable moment to seize a man and influence him is when he is alone in the mass. It is at this point that propaganda can be most effective.
Man himself is exalted, and paradoxical though it may seem to be, this means the crushing of man. Man’s enslavement is the reverse side of the glory, value, and importance that are ascribed to him.
The more a society magnifies human greatness, the more one will see men alienated, enslaved, imprisoned, and tortured, in it. Humanism prepares the ground for the anti-human. We do not say that this is an intellectual paradox. All one need do is read history. Men have never been so oppressed as in societies which set man at the pinnacle of values and exalt his greatness or make him the measure of all things.
For in such societies freedom is detached from its purpose, which is, we affirm, the glory of God. No society can last in conditions of anarchy. This is self-evident and I am in full agreement. But my aim is not the establishment of an anarchist society or the total destruction of the state.
Here I differ from anarchists. I do not believe that it is possible to destroy the modern state. It is pure imagination to think that some day this power will be overthrown.
From a pragmatic standpoint there is no chance of success. Furthermore, I do not believe that anarchist doctrine is the solution to the problem of organization in society and government.
I do not think that if anarchism were to succeed we should have a better or more livable society. Hence I am not fighting for the triumph of this doctrine.
On the other hand, it seems to me that an anarchist attitude is the only one that is sufficiently radical in the face of a general statist system. Propaganda tries to surround man by all possible routes in the realm of feelings as well as ideas, by playing on his will or on his needs, through his conscious and his unconscious, assailing him in both his private and his public life. It furnishes him with a complete system for explaining the world, and provides immediate incentives to action.
We are here in the presence of an organized myth that tries to take hold of the entire person. Through the myth it creates, propaganda imposes a complete range of intuitive knowledge, susceptible of only one interpretation, unique and one-sided, and precluding any divergence. This myth becomes so powerful that it invades every arena of consciousness, leaving no faculty or motivation intact. It stimulates in the individual a feeling of exclusiveness, and produces a biased attitude.
Anarquismo cristão – Wikipédia, a enciclopédia livre
This is why there is such an incredible stress on information in our schools. The important thing is to prepare young people to enter the world of information, able to handle computers, but knowing only the reasoning, the language, the combinations, and the connections between computers. This movement is invading the whole intellectual domain and also that of conscience.
I cannot think that choices of this kind are unimportant. Bromileyp. Again Cristuanismo want to emphasize that the study of propaganda must be conducted within the context of a technological society.
Propaganda is called upon to solve problems created by technology, to play on maladjustments, and to integrate the individual into a technological world. From the Vintage paperbackp.
A principal characteristic of technique … is its refusal to tolerate moral judgments. It is absolutely independent of them and eliminates them from its domain.
Technique never observes the distinction between moral and immoral use. It tends on the contrary, to create a completely independent technical morality. Here, then, is one of the elements of weakness of this point of view.
It does not perceive technique’s rigorous autonomy with respect to morals; it does not see that the infusion of some more or less vague sentiment of human welfare cannot alter it. Not even the moral conversion of the technicians could make a difference. At best, they would cease to be good technicians.
This attitude supposes further that technique evolves with some end in view, and that this end is human good. Technique is totally irrelevant to this notion and pursues no end, professed or unprofessed. Revelation … unavoidably jwcques the institution and established power, no matter what form this may take. But the adulteration by political power has changed all this. Christianity has become a religion of conformity, of integration into the social body.
It has come to be anarwuia as useful for social cohesion the exact opposite of what it is in its source and truth.
Alternatively, it has become a flight from political or concrete reality, a flight into the spiritual world, into the cultivation of the inner life, into mysticism, and hence an evasion of the present world. In a society such as ours, it is almost impossible for a person to be responsible.
Who is responsible for that? They examined the terrain. Engineers drew up the construction plans. And the politicians decided that the dam had to be in that spot.
There is never anyone responsible. In the whole of our technological society the work is so fragmented and broken up into small pieces that no one is responsible. But no one is free either. Everyone has his own, specific task. And that’s all he has to do. Just consider, for example, that atrocious excuse… It was one of the most horrible things I have ever heard.
The capacity of the ovens was too small. It caused me many problems. I had no time to think about these people.
I was too busy with the technical problem of my ovens. There are different forms of anarchy and different currents in it. I must, first say very simply what anarchy I have in view.
By anarchy I mean first an absolute rejection of violence. Frases de Jacques Ellul. Aniversarios de hoy Horacio Quiroga 59 cuentista, poeta y dramaturgo uruguayo – Roberto Clemente 20 – Juan el Evangelista 4. Robert Anson Heinlein