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This article begins by observing that Indian modernity, in spite of contributing to emancipatory transformations, is facing today its dialectics. The most perceptible fi eld where the dialectics manifests is that of democratic politics, wherein anti-democratic elements like majoritarianism, religious communalism, hegemonic caste identities, and those of neo-liberal market have come to instrumentalize the democratic system for their own ends. This happens in an ambience of a global retreat of liberal democracy which had been centering round the rights of individuals. It is time for democracy, as a form of political behavior, to take note of the role of communities and traditions, and lent itself for participatory practices. Participation in democracy can well be nurtured by conversations in public spheres. In such a context, religious communities, in this context, Indian Christianity, which has hitherto been an active contributor to the emergence of public spheres, would do well to pursue public theology, in the three arenas of the Church, academia and the wider society for the wellbeing of democracy in India.

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Multiple authors have argued that moral cosmopolitanism, the thesis that every human has a global stature as an ultimate unit of moral concern, is compatible with domestic egalitarianism. This is because they believe that from equal concern does not follow equal treatment, and it might be possible to impartially justify partial treatment. Some such attempts at justifying restricting the scope of egalitarian demands of distrib‑ utive justice to the state proceed by application of Rawls’s principle of fair‑ ness to the provision of basic goods. But such relational approaches have been criticized by institutionalists who believe there is a global basic struc‑ ture for the provision of basic goods. Institutional approaches, however, have themselves been criticized for relying on less than global institutions, such that the egalitarianism that they may justify is not truly global either. We argue that beyond institutionally provided goods there are nonetheless some goods whose provision is truly global, such that we can find a rela‑ tional foundation for global egalitarianism, from which we can argue for cosmopolitan institutionalization.

National State seems to be a key concept to understand modern political life and many scholars have been devoting their attention to it. On the one hand, they intend to demonstrate that we are witnessing a failure of National States to provide the needed answers to modern claims that nowadays can only be solved at international levels. On the other hand, National States seem to be the only type of social organization through which, especially in democratic regimes, people become effective in shaping the kind of world they want to live in. Taking into due account this problematic view, our aim is to show that both approaches are real and need to be understood in their interconnected realms. Dealing with it, we recover the category of social imaginary that could enlighten a more adequate comprehension of this phenomenon that is currently presented as a feature of democratic decay. Our thesis is that National State involves a social imaginary that is becoming increasingly fragmented and, on the other hand, the cosmopolitical appeal of globalisation does not yet provide a global social imaginary that could be recognizable beyond the scope of the national states, and, therefore, presents itself as fragmented as the former. New social imaginaries are needed to overcome this fragmentation.

Is globalization directly and causally related to communication? If so, how and why? How might a dialectic play out between communication and social interaction? What may the mass media have to do with the globalization of societies? Starting from these questions, the aim of this article is to conceptually approach and problematize the globalization of communication as a consequent transition or a changing process through a communicational globalization of the world. Following a theoretical research and a bibliographical review, this article explores and questions a dialectical perspective about the globalization of contemporaneity that is producing a single and universal world-society. Accepting the general and consensual assumption that communication is a universal form to link people, cultures, and ideas, this article aims: a) to advocate the growing and multiform uses, social functions, mass interactions, and extensive effects of communication in the world, so that our societies become a single contemporary world-society; b) to highlight the dialectic between society and communication through a globalization process, which is common to these two social phenomena.

One’s consciousness is expected to be more open to new ways and learnings during travel. As each traveler is unique, each one can grow in wisdom. This article will argue on the value of doing philosophy in travelling as it gives meaning, identity, and enrichment to one’s life. The traveler’s intention and worldview have impact on how each travel enriches and reveals the self. Mindful travelling sets the right attitude for philosophizing. Applying phenom‑ enology, following Gabriel Marcel’s primary reflection and secondary reflection, the author shares his travelogue, highlighting Aha moments. He underscores the need to learn to love oneself, one’s family, one’s community, and one’s humanity. He then proceeds to discuss the need to participate in cultivating ethical travel practices, starting with a personal traveler’s code of ethics. The author concludes with an invitation to continue to explore by travelling while philosophizing. Philosophizing on travelogues can be a way to living life fully.

O presente artigo explora a compreensão da individualidade como um dos principais motivos pelo qual Karl Polanyi e a sua obra, que em muito ultrapassa A Grande Transformação, se tornaram uma referência nas ciências humanas. A primeira vaga de polanyianos na década de 1960, consistia em antropólogos e economistas que investigavam as dinâmicas de sociedades pré-capitalistas. Uma segunda vaga, na década de 1980, consistia em sociólogos, juristas e politólogos. Desde a crise de 2007-2008, Polanyi foi assumido como um tribuno contra o globalismo e contribuiu para um novo paradigma de análise, uma nova visão geral (Übersichtsproblem) da liberdade social e da responsabilidade pessoal em sociedades complexas. O artigo pretende revelar como o conceito dialógico de individualidade, originado pela conversação filosófica de Polanyi com a doutrina social cristã, proporciona os conceitos de terra, trabalho e dinheiro desmercantilizados, patentes em A Grande Transformação e facilita a leitura crítica dos entrosamentos atuais entre economia, ética, sociedade e estado.

Em diálogo com Jacques Maritain, para quem o fim da política não é a conquista e a conservação do poder, mas sim o bem comum conforme a dignidade essencial da natureza humana criada à imagem e semelhança de Deus, procuramos identificar neste estudo as razões principais que conduziram à acusação da religião como uma ideologia alienadora da consciência humana. Em que termos se desenvolvem as distorções ideológicas na política e na religião? Estabeleceremos a distinção entre a libertação proposta pela religião e pela prática democrática, fundadas, respectivamente, na noção trans-histórica da transcendência de Deus e na noção de bem comum, e a libertação proposta pela ideologia política, assente na noção imanente de ordem justa e na noção de bem do Estado. Nesta proposta democrática da tradição cristã, é possível estabelecer uma relação intrínseca entre o bem comum político e o fim último e espiritual dos membros da sociedade, cabendo à comunidade política proporcionar a cada pes‑ soa a possibilidade de atingir a sua liberdade definitiva e derradeira, que não se restringe ao determinado temporalmente pelos homens.

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