<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2007-2406</journal-id>
<journal-title><![CDATA[Revista de filosofía open insight]]></journal-title>
<abbrev-journal-title><![CDATA[Rev. filos.open insight]]></abbrev-journal-title>
<issn>2007-2406</issn>
<publisher>
<publisher-name><![CDATA[Centro de Investigación Social Avanzada A.C., División de Filosofía]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2007-24062022000100007</article-id>
<article-id pub-id-type="doi">10.23924/oi.v13i27.434</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[The Vision of the Whole and Spiritual Life in Edith Stein]]></article-title>
<article-title xml:lang="es"><![CDATA[La visión del todo y la vida espiritual en Edith Stein]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Monjaraz Fuentes]]></surname>
<given-names><![CDATA[Paulina]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad Autónoma de San Luis Potosí  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>México</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>04</month>
<year>2022</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>04</month>
<year>2022</year>
</pub-date>
<volume>13</volume>
<numero>27</numero>
<fpage>119</fpage>
<lpage>132</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S2007-24062022000100007&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S2007-24062022000100007&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S2007-24062022000100007&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The Positivism approach to human knowledge has barred us from seeing the «meaningful whole» and, consequently, has produced not only a progressive fragmentation of knowledge, but also a fragmentation of the understanding that each human has of oneself. This fragmented view of the human self has hindered the understanding of one&#8217;s life as a continuum and the unity of one&#8217;s action. At the same time, the fragmented vision of one&#8217;s being and action barres the access to the personal spiritual dimension and to the understanding of oneself as a «meaningful whole». Under such epistemological and anthropological fragmentation, modern culture does not provide enough elements to the contemporary human being to access through graces to a sacramental life, that is, to a spiritual life. The sacramental life is the participation in the Divine Life (grace) from which the Holy Spirit acts in the human person, then his grace and human freedom can act together without opposition. Under the perspective of such fragmented view of the human being in contemporary culture, the sacramental life is presented as lifeless (without spirit) religious practices and not as a life in and by God, through the reciprocal gift between the Holy Trinity and the human person.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen La imposibilidad de la visión del «todo de sentido» que introdujo el positivismo en relación a lo que es el conocimiento humano ha producido progresivamente no sólo una fragmentación del saber, sino también una fragmentación de la comprensión que cada persona humana tiene de sí misma. Esta visión fragmentada le ha dificultado la misma comprensión de su vida como un continuum, así como la unidad de su acción. A su vez, la visión fragmentada de su ser y de su acción le impide acceder a su dimensión espiritual y a comprenderse desde sí como un «todo de sentido». Bajo dicha fragamentación epistemológica y antropológica, la cultura moderna no proporciona elementos al hombre contemporáneo para acceder a una vida sacramental, si se comprende la vida sacramental como la participación en la misma vida divina (gracia), desde la cual el Espíritu Santo actúa en la persona, y en donde la libertad humana y la gracia pueden actuar conjuntamente sin contraponerse. Bajo dicha fragmentación, la vida sacramental se reduce a un funcionalismo de prácticas religiosas sin vida (sin espíritu), y no a vivir en y por Dios, en el don recíproco entre las Tres Divinas Personas y la persona humana.]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[Edith Stein]]></kwd>
<kwd lng="en"><![CDATA[grace]]></kwd>
<kwd lng="en"><![CDATA[spiritual life]]></kwd>
<kwd lng="en"><![CDATA[vision of the whole]]></kwd>
<kwd lng="es"><![CDATA[Edith Stein]]></kwd>
<kwd lng="es"><![CDATA[gracia]]></kwd>
<kwd lng="es"><![CDATA[vida espiritual]]></kwd>
<kwd lng="es"><![CDATA[visión del todo]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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