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2002, Common Knowledge
This dissertation explores the theological, philosophical and historical connections between pseudo-Dionysius (6th century Christian Theologian under pseudonym), and Jacques Derrida (contemporary French Philosopher influenced by phenomenology, structuralism and heideggerianism). They have in common a critical dialogue with Theology itself: “Theo-logy”, the possibility or impossibility to understand God and talk about godhead, but also to talk to a theistic God as such. Therefore, I consider that prayers – with their affective and spiritual functions, their expected or unexpected forms, and their ritualized or shifting borders – represent a revealing crux for both projects. It constitutes a strategic entry into dionysian mysticism and derridean texts, useful to link and to distinguish their ideas. First of all, both Denys and Derrida have strong logical reasons to consider that the Absolute is beyond thought, infinitely elusive or other. Secondly, both Denys and Derrida have reasons to believe that language and meaning are relative or shifting. These claims are likely to challenge the theological basis of prayers (systematic, dogmatic or simply epistemic), that Denys and Derrida radicalize through precise movements of language that a vague “negative” label doesn't exhaust. In both contexts, combining the conceptual paradox of an ever-escaping object of meaning with particular linguistic operations bears profound consequences on the possibility and forms of embodied theology (prayers, in that case). Following the Dionysian operations of a “crossing of names” and the Derridean “gestures of deconstruction” yields new forms and functions for prayer, towards a dynamic and neverending prayer to nowhere, nobody, or beyond, balancing the risks of mystical reunion, pure hope and adoration with those of silence, perplexity and madness. Is this prayer eventually more destructive than generative, or does it contain unique intentional promises? What are the limits of prayer when its address and contents are destabilized by radical theological and philosophical treatments? What forms of devotion or ethical responsibility does this new notion of prayer lead to? Without confusing the two, there is a common "family resemblance" shared by practical apophatic theology (Denys) and ethical a-theology (Derrida), or between Christian mystical prayers and postmodern agnostic hospitality. A heuristic concept of 'intentionality' can help navigate their prayers, and mediate between beliefs and attitudes, meaning and longing, identity and difference, engagement and silence. Although such considerations on prayer may seem speculative for both entrenched atheists and believers, they may produce concrete effects on practices. As for now, the central questions of prayer will have to change from “what name should I use to call on 'God', and what are the rules to follow?” to “what would it mean to address a deity as such, and how to perform the impossible?”. [This Master's Thesis is dedicated to Dr Michael Purcell (1956-2013), UnEd Divinity School, for his practice of hospitality towards foreign students and kind mentoring advice.]
Chapter in _Negative Theology as Jewish Modernity_ (Indiana UP 2017
Resumen: El presente trabajo aborda la concepción derridiana del lenguaje como topología del habla a través de su lectura de la teología negativa. Esta topología del habla relativiza las posiciones y los límites del discurso y desvela su incompletud e insaturación semántica radicales, mostrándolo permanentemente abierto a la alteridad. Para ello, se expondrá la concepción derridiana de Dios como una desmesura o un significado con-tinuamente diferido. A continuación, se estudiará su relación con el lenguaje a través de la lógica de la denegación. Tal lógica suspende las estructuras del discurso predicativo e invita a valorar el lenguaje como una dinámica de oración y promesa.
Los muros anclados son utilizados para la construcción de muros de retención o para asegurar cortes en excavaciones. Los anclajes son usados para proporcionar una precarga de los sistemas estructurales aplicando tensión por medio de sistemas hidráulicos al tendón del anclaje, que puede ser tanto barras como cables de acero de alta resistencia. El cable o barra entonces será enlazado al suelo o roca por medio de una lechada cemento. La precarga aplicada servirá entonces para limitar el desplazamiento de la estructura, esto con el fin de evitar asentamiento que puedan ocasionar el daño en estructuras existentes o la falla de un corte generado ya sea por una excavación. Los anclajes varían en su longitud dependiendo tanto de la estratigrafía del sitio y sus condiciones geológicas, como la geometría y cargas a las que se ven sometido, por lo que los anclajes pueden ser de típicamente de 30 ton a 60 ton. Los anclajes permanentes incorporan una variedad de sistemas de la protección contra la corrosión que son determinados por las condiciones específicas del sitio de trabajo, al presupuesto y a la duración de la obra. Fig. 1 Muro Anclado en proyecto ubicado en Sabana Oeste Como se mencionó anteriormente los anclajes empiezan a trabajar en el momento que son sometidos a la precarga, sin la necesidad de que se deba dar un desplazamiento en el elemento a estabilizar. Por lo que su función en sitios donde el talud se encuentra en colindancia con estructuras existentes es muy efectiva, ya que evita el daño de las estructuras por asentamientos.
Saul Gutierrez
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