Dios ha muerto. Estudio sobre Hegel pdf

He is a French philosopher and writer. During World War II he was taken as a prisoner of war in Djelfa (Algeria). Garaudy was a communist, but he was expelled from the French Communist Party in 1970 AD for his continuous criticism of the Soviet Union, and since he was a member of the Christian-Communist dialogue in the sixties, he found himself attracted to religion and tried to combine Catholicism with communism during the seventies, then soon embraced Islam in 1982, taking the name Raja. Garaudy says about his conversion to Islam, that he found that Western civilization was built on a wrong understanding of man, and that throughout his life he was looking for a specific meaning that he found only in Islam. He remained committed to the values ​​of social justice that he believed in in the Communist Party, and found that Islam was in harmony with that and applied it to a superior extent. He remained hostile to imperialism and capitalism, especially to America. After the massacres of Sabra and Shatila in Lebanon, Garaudy issued a statement that occupied the twelfth page of the June 17, 1982 issue of the French newspaper Le Monde entitled (The Meaning of the Israeli Aggression after the Massacres of Lebanon). This statement was the beginning of Garaudy's clash with the Zionist organizations that launched a campaign against him in France and the world. In 1998, Garaudy was sentenced by a French court for questioning the Holocaust in his book The Founding Myths of the State of Israel, in which he questioned common figures about the extermination of European Jews in gas chambers by the Nazis. On the second of July 1982, Jaroudi converted to Islam, and before that he converted to Protestantism at the age of fourteen, and joined the ranks of the French Communist Party, and in 1945 he was elected as a deputy in Parliament and then obtained a doctorate in philosophy from the Sorbonne University in 1953 and in 1954 he obtained a doctorate In Science from Moscow. Then he was elected a member of the Senate and in 1970 he founded the Center for Marxist Studies and Research and remained its director for ten years. And then Garaudy started leaning towards Islam. At this stage, many of Garaudy's convictions were mixed, but Islam remained the only firm conviction, and he continued to search for the point where the conscience meets the mind, and considers that Islam has already enabled him to reach the point of unification between them, while events seem blurry and based on quantitative growth and violence, while the The Qur’an considers the universe and humanity as one unit. Despite the modernity of Islam Garaudy and the many difficulties he faced, both in terms of language and culture, he was able to compose more than forty books, including: The Promises of Islam Islam The Religion of the Future The Mosque The Mirror of Islam Islam and the Crisis of the West The Dialogue of Civilizations How Human Became a Human Palestine The Cradle of Heavenly Messages The Future of Women and Others Garaudy died at 13 June 2012

Dios ha muerto. Estudio sobre Hegel pdf by Roger Garaudy

Hegel ha planteado un problema que nuestro siglo trata de resolver. El filósofo vivió el desmoronamiento de un mundo y el surgimiento de otro. El método que elaboró para tratar de desentrañar los desgarra mientos y las contradicciones de su tiempo —la dialéctica idealista— sólo puede ser comprendido si se parte de la experiencia viva y del drama experimentado que fueron los que suscitaron su exigencia filo sófica.
Esa experiencia y ese drama deben primero ser restituidos en su complejidad y su totalidad. El sistema hegeliano no es la conclusión de una especie de silo gismo histórico a cuyo término el idealismo absoluto de Hegel vendría a reemplazar, por necesidad lógica, al idealismo subjetivo de Fichte y
al idealismo objetivo de Schelling. Aunque Hegel haya dado a este esquema la garantía de su propia Historia d e la filosofía, la génesis de su pensamiento es infinitamente más rica: la identificación de las doc trinas no es más que un momento y por tanto es secundario.