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Journal articles on the topic 'Eric Voegelin'

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Published: 4 June 2021
Last updated: 25 April 2022

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1

McCarroll, Joseph. "Eric Voegelin." Philosophical Studies 31 (1986): 466–70. http://dx.doi.org/10.5840/philstudies1986/19873160.

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2

Cleto, Marcelo De Souza. "RECEPÇÃO BRASILEIRA DE ERIC VOEGELIN." Síntese: Revista de Filosofia 43, no. 136 (September 2, 2016): 319. http://dx.doi.org/10.20911/21769389v43n136p319/2016.

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Resumo: O presente artigo debate a recepção brasileira das obras do filósofo e cientista político Eric Voegelin. Atento ao movimento iniciado em 1979 com a publicação de A nova ciência da política, o texto apresenta a recepção editorial e o teor geral das obras do pensador traduzidas ao português no Brasil. Concomitante ao recenseamento da bibliografia primária, a investigação examina a bibliografia secundária, identificando a curvatura crítica inicial da recepção brasileira da obra de Voegelin, situada entre as reflexões filosófica de Lima Vaz sj e sociológica de Guerreiro Ramos.Abstract: The present article discusses the Brazilian reception given to the work of the philosopher and political scientist, Eric Voegelin. Attentive to the movement that started in 1979 with the publication of The new science of Politics, this text presents the academic reception as well as the general contents of the author’s work which was translated into Portuguese and available in Brazil. In addition to the listing of primary works, this research examines the secondary bibliography in order to identify the initial critical perspective of Voegelin’s reception in Brazil, situated between the philosophical reflexions of Lima Vaz and Guerreiro Ramo’s sociological considerations.
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3

Weber, Dominique. "Eric Voegelin : présentation." Les Études philosophiques 89, no. 2 (2009): 245. http://dx.doi.org/10.3917/leph.092.0245.

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4

Gontier, Thierry. "Sur Eric Voegelin." Commentaire Numéro 134, no. 2 (2011): 327. http://dx.doi.org/10.3917/comm.134.0327.

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5

Niemeyer, Gerhart. "Christian Faith, and Religion, in Eric Voegelin's Work." Review of Politics 57, no. 1 (1995): 91–104. http://dx.doi.org/10.1017/s003467050001994x.

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This article examines three important texts in which Eric Voegelin discusses the Christian Faith. While it is true that one finds no personal confession of faith in Voegelin's works, one nevertheless finds there an extraordinary openess to the experiential truth expressed in Christian Symbols.
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6

McMahon, Robert. "Eric Voegelin's Paradoxes of Consciousness and Participation." Review of Politics 61, no. 1 (1999): 117–40. http://dx.doi.org/10.1017/s0034670500028151.

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Eric Voegelin thought his “paradox of consciousness” was “the key to all his other works,” but no one has yet explored it as such a key. “participation” is the central term in Voegelin's philosophy, and the “paradox of consciousness” reveals the paradox of participation: a participant-partner is simultaneously a part and the whole (albeit in a perspective) of a reality of consciousness, like a marriage, a polity, or the cosmos.
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7

Schmutz, Jacob. "Eric Voegelin (1901-1985)." Cités 37, no. 1 (2009): 159. http://dx.doi.org/10.3917/cite.037.0159.

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8

Havard, William C. "Eric W. H. Voegelin." PS: Political Science & Politics 18, no. 02 (1985): 292–94. http://dx.doi.org/10.1017/s1049096500021843.

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9

Steven D. Ealy. "Eric Voegelin Partly Seen." Sewanee Review 118, no. 3 (2010): 450–57. http://dx.doi.org/10.1353/sew.2010.0004.

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10

Gierdojć, Karol. "Einführung in die politische Theorie Eric Voegelins." Forum Philosophicum 11, no. 1 (November 1, 2006): 133–74. http://dx.doi.org/10.35765/forphil.2006.1101.10.

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The paper offers an attempt at an introduction to the political theory of Eric Voegelin, the political scientist, philosopher and social scientist, whose thought has been increasingly recognized in both the USA and Europe ever since shortly after his death in 1985. It explores the political dimension of Voegelin’s thought from a purely secular point of view, but could also be helpful to those looking to find a religious meaning in politics.
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11

Stevenson, William R. "An Agnostic View of Voegelin's Gnostic Calvin." Review of Politics 66, no. 3 (2004): 415–44. http://dx.doi.org/10.1017/s0034670500038857.

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Eric Voegelin's genius shines in his insight that the crisis of Modernity sprang less from naturalistic relativism than from unrestrained religious absolutism. Voegelin saw two sides to this genesis: first, the growing millennial speculation fueled in the late medieval period engendered apocalyptic claims by political leaders; second, the civilizational instability in the West tempted political followers to grasp the straws of apocalyptic claims. Yet Voegelin made two questionable claims here: that the “Gnosticism” of the Modern age had its roots in theChristianexperience, and that the Protestant Reformation most explicitly nourished its growth. While the Christian faithappearsto present a temptation to millennial claims, Voegelin's argument regarding the required civilizational accommodation of the church and the prior “spiritual stamina” of the faithful is problematic. Moreover, Voegelin's characterizing John Calvin's project in particular as Gnostic anti-intellectualism manifesting an obvious will to power has no sound basis in Calvin's writings.
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12

Thomassen, Bjørn. "Gregory Bateson and Eric Voegelin." History of the Human Sciences 30, no. 3 (July 2017): 86–106. http://dx.doi.org/10.1177/0952695117706856.

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This article argues that two important thinkers of the 20th century, Gregory Bateson (1904–80) and Eric Voegelin (1901–85), developed a set of ideas that are of importance to the history of the human sciences. The article also argues that their ideas are, in essential ways, comparable and display similarities that have not yet been discussed within the larger history of the human sciences. The aim of the article is to show how the diagnostic terms provided by Bateson and Voegelin complement each other toward an understanding of underlying tensions and social pathologies of contemporary civilization.
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13

Price, Geoffrey L. "Eric Voegelin: a classified bibliography." Bulletin of the John Rylands Library 76, no. 2 (June 1994): 3–180. http://dx.doi.org/10.7227/bjrl.76.2.1.

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14

Mineau, André. "VOEGELIN, Eric, Les Religions politiques." Laval théologique et philosophique 51, no. 3 (1995): 694. http://dx.doi.org/10.7202/400959ar.

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15

Pavlov, Alexander. "The 70-Year-Old The New Science of Politics." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 1 (2021): 244–61. http://dx.doi.org/10.17323/1728-192x-2021-1-244-261.

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The paper is a reflection on the book The New Science of Politics: An Introduction by the German-American political philosopher Eric Voegelin. The book is considered as a classic work in the field of the political theory of the 20th century. The first edition of the book was published in 1952, but its Russian translation was only completed in 2021. The author notes that although Voegelin’s thought is clear, the reading of the work may be difficult because Voegelin re-invents the terms that were already established in the scientific field, such as positivism, Gnosticism, the philosophy of history, the philosophy of consciousness, etc. To clarify the thinker’s contribution to political philosophy, the author addresses several studies that describe this contribution. After a brief enumeration of the components of this ‘contribution’, the author discusses how fully these points are reflected in The New Science of Politics. It turns out that although this work is based on six lectures, it contains all the topics of Voegelin’s political theory. The author further clarifies several key terms of the philosopher, and proceeds to the presentation of Voegelin’s concept. This technique makes Voegelin’s political theory crystal clear. Finally, the author turns to the context of “before-Rawls” political theory and briefly describes how the jurist and (later) political scientist Hans Kelsen reacted to Voegelin’s work. The author also analyses the polemics between Hannah Arendt and Voegelin, explaining why Arendt’s reaction to Voegelin’s criticism might seem strange, although it should not be considered as such. He concludes by referring to some excellent assessments of Voegelin’s philosophy, and states that the great hope that Voegelin would become the most important philosopher of the twentieth century did not come true.
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Vendramin, Bruno. "Voegelin y Kelsen sobre la representación política." Perspectivas Revista de Ciencias Sociales, no. 5 (July 2, 2018): 131–46. http://dx.doi.org/10.35305/prcs.v0i5.218.

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En la década del 50 y en pleno contexto de la posguerra, Eric Voegelin y Hans Kelsen mantuvieron un intenso debate sobre la ciencia política y, en particular, sobre el concepto de representación. A raíz de la publicación de La nueva ciencia de la política de Voegelin en 1952, Kelsen escribió un largo y exhaustivo artículo sobre el libro que permaneció inédito por varias décadas, y que, en castellano, se publicó hace algunos años bajo el título ¿Una nueva ciencia de la política? Réplica a Eric Voegelin. Con concepciones disímiles acerca de la representación, Voegelin cree en un tipo de representación que denomina existencial y que va más allá de las instituciones democráticas y del Parlamento, mientras Kelsen rechaza esta tesis, sosteniendo que es el Parlamento el mejor lugar para la representación política.
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17

Sigwart, Hans-Jörg. "Modes of Experience–On Eric Voegelin's Theory of Governance." Review of Politics 68, no. 2 (May 2006): 259–86. http://dx.doi.org/10.1017/s0034670506000143.

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Whereas Eric Voegelin's main works from the 1950s to the 1980s are well known and have been widely discussed, his early work has gained academic attention only recently. Voegelin scholars have now entered into a wide-ranging discussion of the specific nature of those early writings. The following reflections seek to contribute to this general discussion by focusing on one of the most interesting—and, at the same time, the most puzzling—of Voegelin's early unpublished texts. Concentrating on the fragment entitled the Theory of Governance, this article will also present certain sources that have not yet appeared in English. Its aim will be to clarify some of the crucial questions and principles of Voegelin's early conception of political science in general. After presenting that conception, the article will indicate that Voegelin's later critique of the modern ideologies of political collectivism has not yet come into focus in this early text.
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Rhodes, James M. "On Voegelin: His Collected Works and His Significance." Review of Politics 54, no. 4 (1992): 621–48. http://dx.doi.org/10.1017/s0034670500016089.

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Love of a friend and gratitude for the benefactions of a teacher have moved Paul Caringella, Juergen Gebhardt, Thomas A. Hollweck, and Ellis Sandoz to shoulder the gigantic task of publishing all of the major writings of Eric Voegelin in a uniform edition.1 Louisiana State University Press, Voegelin's publisher of choice since 1956, has committed itself to bringing out thirty-four volumes in which his works will be grouped in formal categories, and arranged in roughly chronological order within each classification.
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Vivan Eichenberger, Hernandez. "Hegel feiticeiro? Observações sobre a crítica de Eric Voegelin a Hegel." Sofia 9, no. 1 (August 22, 2020): 107–20. http://dx.doi.org/10.47456/sofia.v9i1.28958.

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o presente texto visa reconstruir a interpretação de Eric Voegelin a respeito de Hegel, tomado como representante destacado da vertente gnóstica. De início, o texto procede à reconstituição da tese de Voegelin, salientando em que sentido Hegel poderia ser descrito como um feiticeiro. Na sequência, apresenta uma anticrítica à maneira como Hegel é compreendido enfocando como os conceitos que caracterizam a filosofia hegeliana não são esclarecidos pela abordagem de Voegelin. Por fim, expande essa anticrítica de maneira a tentar demonstrar qual é a fonte da interpretação de Voegelin, a saber, na visão de mundo conservadora que informa os seus pressupostos.
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20

Heilke, Thomas W. "Science, Philosophy, and Resistance: On Eric Voegelin's Practice of Opposition." Review of Politics 56, no. 4 (1994): 727–52. http://dx.doi.org/10.1017/s0034670500019148.

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When and in what way does it make sense to think of philosophical and scientific activity or simply the act of thinking as acts of resistance to political corruption? This article examines Eric Voegelin's extended answer to that question. Voegelin gradually developed a conception of scientific inquiry that distinguished between science, philosophy, and the wider context within which these activities take place. He showed thereby that scientific inquiry may be a valuable form of political resistance, without its practitioners being fully aware philosophically of what they are doing
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21

Eccel, Daiane. "DEBATE SOBRE O TOTALITARISMO: A TROCA DE CORRESPONDÊNCIAS ENTRE HANNAH ARENDT E ERIC VOEGELIN." Lua Nova: Revista de Cultura e Política, no. 101 (August 2017): 141–74. http://dx.doi.org/10.1590/0102-141174/101.

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Resumo Arendt e Voegelin debateram acerca do totalitarismo e, durante o ano de 1951, trocaram algumas correspondências. No ano posterior, as cartas foram transformadas em resenha e publicadas na Review of Politics. Arendt responde aos comentários de Voegelin e assim se constitui a pequena conversa entre ambos. Tal debate é pouco conhecido no Brasil e, apesar de ser pequeno, revela as tendências de pensamento de Arendt e Voegelin, pois nele estão contidas ideias que serão desenvolvidas posteriormente no pensamento de ambos, como é o caso do “gnosticismo” para Voegelin e da “pluralidade” para Arendt. No debate, ficam evidentes as diferentes tendências de pensamento para os autores, e tal diferença se manifesta, sobretudo, na querela levantada por Voegelin acerca da “imutabilidade da natureza humana”.
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22

Russell, Jeremiah. "Eric Voegelin, Science, Politics, and Gnosticism." Political Theology 8, no. 2 (July 2007): 251–53. http://dx.doi.org/10.1558/poth.v8i2.251.

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23

Maier, Hans. "Eric Voegelin and German Political Science." Review of Politics 62, no. 04 (September 2000): 709. http://dx.doi.org/10.1017/s0034670500042716.

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24

Purcell, Brendan. "Eric Voegelin as a Teacher's Teacher." Perspectives on Political Science 47, no. 3 (May 10, 2018): 182–88. http://dx.doi.org/10.1080/10457097.2018.1460123.

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Porter, Clifford F. "Eric Voegelin on Nazi Political Extremism." Journal of the History of Ideas 63, no. 1 (2002): 151–71. http://dx.doi.org/10.1353/jhi.2002.0008.

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26

Poirier, Maben Walter. "Eric Voegelin on Christ and Christianity." Thomist: A Speculative Quarterly Review 68, no. 2 (2004): 259–86. http://dx.doi.org/10.1353/tho.2004.0028.

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27

Niezgoda, Tomasz. "Revelation and Philosophy in the Thought of Eric Voegelin." Open Theology 8, no. 1 (January 1, 2022): 153–72. http://dx.doi.org/10.1515/opth-2022-0199.

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Abstract The difference between revelation and natural reason seems to be as obvious as it is indestructible. Despite this conventional view, Eric Voegelin claims that this difference must be “swept aside” and “cleared away” as it obscures the sphere of original meaning and manifestation and posits the divine as an object. According to Voegelin, through recourse to the ancient philosophers Plato and Aristotle, we can discover that there is no natural reason at all but instead: “reason is firmly rooted in revelation.” Obviously, this requires a reinterpretation of revelation. It can neither be equated with the content of the Holy Scripture nor should it be confined to the manifestation of God in Jesus Christ. Rather, claims Voegelin, we ought to think of it as a primordial attraction, a movement drawing into the search for truth and the ground of reality. Such an approach may raise objections and provoke accusations of either subordinating philosophy to theology or misusing the language. As I attempt to show in the article at hand, Voegelin insists on revelation because it designates the original manifestation of the ground, and both faith and philosophical elucidation are two modes of responding to this appearing.
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Heilke, Thomas. "From Christendom to CrisisThe Later Middle Ages. Eric Voegelin , David WalshRenaissance and Reformation. Eric Voegelin , David Morse , William ThompsonReligion and the Rise of Modernity. Eric Voegelin , James WiserRevolution and the New Science. Eric Voegelin , Barry CooperThe New Order and Last Orientation. Eric Voegelin , Jürgen Gebhardt , Thomas A. HollweckCrisis and the Apocalypse of Man. Eric Voegelin , David Walsh." Journal of Religion 81, no. 1 (January 2001): 98–107. http://dx.doi.org/10.1086/490767.

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Oliveira, Lucas Mafaldo. "Reflexões Autobiográficas." MISES: Interdisciplinary Journal of Philosophy, Law and Economics 1, no. 1 (February 21, 2018): 261–64. http://dx.doi.org/10.30800/mises.2013.v1.219.

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30

Gontier, Thierry. "From “Political Theology” to “Political Religion”: Eric Voegelin and Carl Schmitt." Review of Politics 75, no. 1 (2013): 25–43. http://dx.doi.org/10.1017/s0034670512001064.

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In his workPolitics as Religion, Emilio Gentile credits Eric Voegelin with having invented, if not the expression itself, then at least the concept of “political religion” which the latter would use consistently throughout the 1960s to describe totalitarian regimes. In hisAutobiographical Reflections, drawn from an interview recorded in 1973, Voegelin revisits the use of this expression and gives an indication of the sources that inspired him to adopt it:When I spoke of thepolitischen Religionen, I conformed to the usage of a literature that interpreted ideological movements as a variety of religions. Representative of this literature was Louis Rougier's successful volume onLes Mystiques politiques.Besides the work by Louis Rougier, it is highly likely that Voegelin is thinking of the French Catholic “personalist” philosophers, such as Jacques Maritain, Henri de Lubac, and Joseph Vialatoux, who also interpreted the emerging totalitarian movements less in terms of social and political phenomena than as a profound spiritual disorder. These readings are also enriched by Bergson's work (which proved decisive for Voegelin)The Two Sources of Morality and Religion. It may appear surprising that Voegelin does not refer to the emblematic work by Carl Schmitt, thePolitical Theologyof 1922. Schmitt had also invented, if not a term, then at least a concept destined for a productive career. Moreover,Political Theologyand Voegelin'sPolitical Religions(1938) have similar objectives, namely, to show that all political doctrines involve a relationship between mankind and the sacred in one form or another—even (and perhaps especially) those that claim to have eliminated the religious element entirely.
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Castro-Henriques, Mendo. "Eric Voegelin's History of political ideas. The bones of contention of the political animal." RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 99–112. http://dx.doi.org/10.22363/2313-2302-2020-24-1-99-112.

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The History of Political Ideas by the German-American philosopher Eric Voegelin (1901-1985) is a monumental work of around 2,600 pages. It remained unpublished during his lifetime, and it came to light through the American edition (1997-1999) and the now completed Portuguese edition (2012-2018). Being the author of the first world edition of an abridged version of the History of Political Ideas ; the translator of the first three volumes of the 2012-2018 Portuguese edition; and the author of The civil philosophy of Eric Voegelin (my 1990 Ph. D diss.) I consider that the History of Political Ideas challenges the present climate of opinion: it subverts the dominant corrosive forces of moral relativism, intolerant neo-positivism, end-of-history obsessions, postmodernist deconstructions, agnosticism, nihilism, new age religions, and the all-pervasive ideology of money. Eric Voegelin achieves all this leading his readers from Antiquity to Modern Age. His monumental work begins with the “spiritual disintegration” of the Greek world, after the peak of Plato and Aristotle, a disintegration that ushered a long process of transition in the self-understanding of man in the Mediterranean world. The series goes through Middle Ages , R enaissance and Reformation as Voegelin analyzes the collapse of imperial Christianity, which led to the rise of autonomous reason and sectarian revolts that reached full development in later centuries. A new form of modern human consciousness replaced the Christian understanding of a divinely created closed cosmos. The collection ends - in a suspensive way - with “The Crisis and the Apocalypse of Man” focused on thinkers such as Comte, Bakunine and Marx; although they experienced true epiphanies, they become self-obsessed to the detriment of the world to which they refer. Such “Apocalypse of Man” must now be challenged, albeit with methodologies and hermeneutic principles other than those that Voegelin himself abandoned some decades ago.
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Corey, David D. "Voegelin and Aristotle on Nous: What is Noetic Political Science?" Review of Politics 64, no. 1 (2002): 57–79. http://dx.doi.org/10.1017/s0034670500031612.

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The article examines Voegelin's understanding of nous as the ground for theorizing, and relates this back to Aristotle. Aristotle is shown to have understood the activities of nous in two distinct ways. On the one hand, nous is the divine activity of the soul exploring its own ground. But nous is also induction (epagôgê) of the first principles of science through sense perception, memory and experience. The two basic activities of nous are related, but they have different values when it comes to the world of particulars. The argument is that a substantive ethical and political science—one that sheds light on particulars—must include the inductive employment of nous and that the exclusion of this from Voegelin's political science results in some discernible limitations.The limitations of Eric Voegelin—s work are sometimes difficult to keep in view, particularly while he is expounding upon the totality of Being, the myriad dimensions of human consciousness, and the nature of order in personal, social, and historical existence. But in fact Voegelin's work is more limited than his magisterial tone might suggest. The argument of this article is that while Voegelin offers his readers profoundly important insights into the structure of human consciousness and into what Aristotle called first philosophy, the study of being qua being, he does not offer his readers much in the way of a substantive ethical or political science.
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Allen, Wayne. "Eric Voegelin on the Genealogy of Race." International Philosophical Quarterly 39, no. 3 (1999): 317–37. http://dx.doi.org/10.5840/ipq199939329.

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Moulakis, Athanasios. "Leo Strauss and Eric Voegelin on Machiavelli." European Journal of Political Theory 4, no. 3 (July 2005): 249–62. http://dx.doi.org/10.1177/1474885105052704.

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Schmidt Passos, Eduardo. "Eric Voegelin and the Natural Law Tradition." Perspectives on Political Science 48, no. 3 (June 21, 2019): 210–17. http://dx.doi.org/10.1080/10457097.2019.1612506.

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GARCÍA-HUIDOBRO, JOAQUÍN. "ERIC VOEGELIN Y EL DERECHO NATURAL ARISTOTÉLICO." Méthexis 16, no. 1 (March 30, 2003): 115–22. http://dx.doi.org/10.1163/24680974-90000431.

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Schwelling, Birgit. "Kulturwissenschaftliche Traditionslinien in der Politikwissenschaft: Eric Voegelin revisited." Zeitschrift für Politik 52, no. 1 (2005): 3–24. http://dx.doi.org/10.5771/0044-3360-2005-1-3.

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Lecoutre, François. "Eric Voegelin et le cercle de Stefan George." Droits 70, no. 2 (2019): 211. http://dx.doi.org/10.3917/droit.070.0211.

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Sills,, Clarence F. "Eric Voegelin and the Good Society.John J. Ranieri." Journal of Politics 59, no. 1 (February 1997): 282–84. http://dx.doi.org/10.2307/2998241.

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Weber, Theodore R. "Book Review: Eric Voegelin and the Good Society." Theological Studies 58, no. 2 (May 1997): 379–80. http://dx.doi.org/10.1177/004056399705800226.

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Opitz, Peter J. "Editorische Notiz zu Eric Voegelin, Anmerkungen zu Hölderlin." Sprache und Literatur 37, no. 2 (December 19, 2006): 92–95. http://dx.doi.org/10.30965/25890859-037-02-90000005.

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42

McMylor, P. "Consciousness and Transcendence: The Theology of Eric Voegelin." Religion 30, no. 4 (October 2000): 413–14. http://dx.doi.org/10.1006/reli.2000.0273.

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Hughes, Glenn. "Eric Voegelin, Ezra Pound and the Balance of Consciousness." Modern Schoolman 75, no. 1 (1997): 1–21. http://dx.doi.org/10.5840/schoolman19977511.

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Weise, Gilbert. "Between Gnosis and Anamnesis — European Perspectives on Eric Voegelin." Review of Politics 62, no. 04 (September 2000): 753. http://dx.doi.org/10.1017/s003467050004273x.

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Gerolin, Alessandra. "The Influence of Alfred North Whitehead on Eric Voegelin." Journal of the History of Ideas 76, no. 4 (2015): 633–55. http://dx.doi.org/10.1353/jhi.2015.0030.

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Krumm, Thomas. "Eric Voegelin: Das Ökumenische Zeitalter. Die Legitimität der Antike (Ordnung und Geschichte VIII); Eric Voegelin: Das Ökumenische Zeitalter. Weltherrschaft und Philosophie (Ordnung und Geschichte IX); Eric Voegelin: Auf der Suche nach Ordnung (Ordnung und Geschichte X); Alfred Schütz, Eric Voegelin: Eine Freundschaft, die ein Leben ausgehalten hat. Briefwechsel 1938–1959." Politische Vierteljahresschrift 46, no. 4 (December 2005): 711–17. http://dx.doi.org/10.1007/s11615-005-0315-9.

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47

Medeiros, Rodolfo Rodrigues, and Galileu Galilei Medeiros de Souza. "ARENDT, VOEGELIN E A ANÁLISE SOBRE A INSURGÊNCIA DOS MOVIMENTOS TOTALITÁRIOS:." Trilhas Filosóficas 13, no. 1 (September 7, 2020): 275–301. http://dx.doi.org/10.25244/tf.v13i1.43.

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Este artigo é um recorte de uma pesquisa realizada junto ao programa de Mestrado Profissional em Filosofia – PROF-FILO, ofertado pela Universidade do Estado do Rio Grande do Norte – UERN. O trabalho pretende apresentar características da perspectiva filosófica bem como das reflexões a respeito dos elementos que colaboraram para o advento dos movimentos totalitários com base na concepção de Hannah Arendt (2012, 2016) e Eric Voegelin (1982, 2002, 2007b). Os problemas investigados são: quais as características da atividade filosófica de acordo com Arendt e Voegelin? Para eles, quais fatores contribuíram para o surgimento e ascensão dos regimes totalitários na Europa? As teses ora levantadas são, respectivamente, as seguintes: Arendt centra sua investigação filosófica na análise de fatos histórico-sociais, promovendo uma aliança entre reflexão e ação políticas, enquanto Voegelin, através de uma filosofia histórico-transcendental, visa resgatar conceitos da filosofia clássica que traduzem as experiências engendradoras da ordem da realidade e da consciência do indivíduo; Arendt atribui a ascensão dos movimentos totalitários a fatores como o colapso do sistema partidário e o aparato de propagação ideológica, já Voegelin indica fatores como a decadência espiritual promovida pelas religiões de credo imanentistas. As discussões que fundamentam esta empresa serão desenvolvidas pela revisão bibliográfica.
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48

Fonti, Diego. "Gnosticismo, política y religión Aproximación crítica a una relación fundamental en Eric Voegelin." Persona y Sociedad 28, no. 3 (September 1, 2014): 97. http://dx.doi.org/10.53689/pys.v28i3.75.

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Eric Voegelin afirma que hay un vínculo entre un modelo de religión y un modo de realización de lo político, caracterizado por la masificación, la falta de conciencia de los individuos, y la figura ‘iluminada’ del líder. Esta interpretación se ve enriquecida y complejizada a partir de su interpretación del gnosticismo, como clave de lectura para comprender a los más influyentes filósofos y movimientos políticos desde la Ilustración. El presente trabajo busca reconstruir filosóficamente, en primer lugar, la relación que se dio entre el campo teológico-político y el gnosticismo, para luego abordar las posibilidades y límites del pensamiento de Voegelin. Se analiza así su comprensión del gnosticismo y la estructura común que identifica en religión, filosofía y política contemporánea. Se propone finalmente una crítica, en la que se aduce el valor que lo teológico político asume desde la perspectiva latinoamericana. Esta crítica pretende al mismo tiempo abrir las posibilidades positivas y constructivas que lo teológico-político y la experiencia religiosa pueden abrir en América Latina.
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49

Weber, Dominique. "Présentation. Eric Voegelin : conscience, histoire et expériences de la transcendance." Revue des sciences philosophiques et théologiques TOME 93, no. 4 (2009): 799. http://dx.doi.org/10.3917/rspt.934.0799.

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50

Mehring, Reinhard. "Platons Schatten. Eric Voegelin und Leo Strauss üben den Dialog." Zeitschrift für Ideengeschichte 5, no. 2 (2011): 126–27. http://dx.doi.org/10.17104/1863-8937-2011-2-126.

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