The sociological theory, from its origins, has been dealing with how to define its own object of study. From the begining two great tendencies appeared to affirm this problem. One of them asserted how men didn’t exist, the other one tried to prove how society didn’t exist as well. Both had the negation of natural society in commmon; both had already minimized the concept of person. The sociological theory had to reinterpret the concepts of rationality and freedom, as well as negation and a proporsal of a very different reality
In view of his: Protestantism compared to Catholicism, Balmes cannot be deemed as an historian, but as an apologist. This work stems from the discussion with Guizot about the motor of progress and Civilization, and apparently brings the two authors closer. Nevertheless, their approach is totally different since Guizot, under the appearance of moderantism and Calvinist religiosity, truly defends liberal theses, to the extent that his thoughts were one of the sources of Marx’s theory on the class struggle as a motor of history. On the other hand Balmes provides us with a work of Catholic apologetics capable of creating an architectural interpretation of the Church’s role in the development of civilization, which would never divert to romanticism nor to historicism.
Those of us who have had the privilege of listening to Dr. Canals countless times, can still remember with enthusiasm his lecture series focused on the core issues of Catholic thought. Perhaps one of the most complex and compromising issues that used to be addressed were those versed in the theology of history. He used to say that in order to understand it one had to study more theology than history and his fear was that the listeners of his lectures, talks or conversations would interpret his teachings superficially. He also shied away from visionary listeners eager for eschatological “news”. Canals recalled frequently that passage of the Apocalypse in which Saint John must swallow a book that produces a terrible bitterness. This is the bitterness of those who start in this knowledge and have nothing to do with the curiositas. For this reason, feeling about these issues was framed in the Apostleship of Prayer and the devotion of the Sacred Heart. Canals had written that when they asked Father Orlandis, his teacher, why he trained his young people in the theology of history, he answered that in order to train good guardians of the Apostleship of Prayer. Everything that went away from this intention would have perverted the teachings received.
En todas las sociedades han existido mecanismos de control social. Esencialmente, estos mecanismos son externos e internos. En este artículo se estudian las dinámicas posmodernas de control social y sus efectos. Las nuevas formas de comunicación han formado un tipo de psicología individual muy especial. El hombre posmoderno se cree libre. Pero su concepto de libertad es falso ya que la libertad ha sido sustituida por la emotividad, lo cual implica su transparencia y el rechazo de la propia conciencia, lo cual a su vez supone que sean los imaginarios colectivos los que acaben determinando nuestras acciones y que la propia acción humana se convertirá en un interminable deseo de deseos que nunca se cumplirán.