In this lecture the author describes some tensions produced by religious fundamentalisms and the discourse of human rights and democracy. Six difficulties are explained as samples of current troubles disturbing especially religious women’s situation: equality, participation and sexual and reproductive rights are highlighted. In brief, from modern perspectives also the positive role of religions is deemed as well as its involvement in the universal impact of human rights.

En esta conferencia se explican las tensiones que se generan entre el fundamentalismo religioso y el discurso de los derechos humanos y de la democracia. Se presentan seis dificultades que perturban esa relación en la actualidad destacando especialmente la situación de las mujeres y la religión en relación con la igualdad, la participación y los derechos sexuales y reproductivos. En suma, a partir de las premisas modernas se valorará también el rol positivo de las religiones y sus aportes para la universalización de los derechos humanos.

The author analyzes the dialectical game between two philosophical conceptions in front of the problematic reality that we live: a utopian vision and the otherdystopian one. The first optimist, focused on the hope of a better world; and the second, pessimistic, deterministic, where there is no room for hope. The author analyzes, in the first place, the utopian reason, which sees the future with hope, in front of the scientific-technical reason, which is limited to living thepresent, starting from the analysis of Qohelet 3,1-8, which reflects a pessimistic philosophy. Secondly, it reflects on how difficult it is to live in utopia, in hope, it is like a dream impossible to achieve; with a clear predominance of dystopian vision. And, thirdly, it analyzes the need for a critical recovery of utopia, combining reason and hope; ending with a call to join ...

The Theology of Liberation has been a sign of contradiction that bothered certain sectors of the ecclesial and civil institution of our society. Despite fierce opposition and ruthless accusations, the theology of liberation was consolidated in history, as a theology that is presented as intercultural, interreligious and inter-ethnic in a community setting.The Theology of Liberation has as reference the culture of austerity, of the defense of human rights and of the earth. It develops in a cosmocentric vision, in a history conceived as captivity, but focused on liberation.The reason is compassionate and practical of the yearning memory, open to hope and anamnestic reason, which builds a liberating spirituality, for an intercultural and fraternal Christianity. The Theology of Liberation is not dead, it is alive and it is a great theological contribution for our time.

The author analyzes the dialectical game between two philosophical conceptions in front of the problematic reality that we live: a utopian vision and the otherdystopian one. The first optimist, focused on the hope of a better world; and the second, pessimistic, deterministic, where there is no room for hope. The author analyzes, in the first place, the utopian reason, which sees the future with hope, in front of the scientific-technical reason, which is limited to living thepresent, starting from the analysis of Qohelet 3,1-8, which reflects a pessimistic philosophy. Secondly, it reflects on how difficult it is to live in utopia, in hope, it is like a dream impossible to achieve; with a clear predominance of dystopian vision. And, thirdly, it analyzes the need for a critical recovery of utopia, combining reason and hope; ending with a call to join ...

The Theology of Liberation has been a sign of contradiction that bothered certain sectors of the ecclesial and civil institution of our society. Despite fierce opposition and ruthless accusations, the theology of liberation was consolidated in history, as a theology that is presented as intercultural, interreligious and inter-ethnic in a community setting.The Theology of Liberation has as reference the culture of austerity, of the defense of human rights and of the earth. It develops in a cosmocentric vision, in a history conceived as captivity, but focused on liberation.The reason is compassionate and practical of the yearning memory, open to hope and anamnestic reason, which builds a liberating spirituality, for an intercultural and fraternal Christianity. The Theology of Liberation is not dead, it is alive and it is a great theological contribution for our time.