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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
1

En el principio era el logos” –¿o más bien el mythos? En torno al principio de la re-presentación en el judaísmo y el cristianismo

Uhde, Bernhard 09 April 2018 (has links)
Mito y logos se unen en la descripción del mito que admite una representación (Vergegenwärtigung) y es comprensible para el entendimiento: muqologei=n”. De este modo, aquel logos que era en el principio” es él mismo un mito, si no se hiciera presente (vergegenwärtigt) a sí mismo como logos. El principio de la religión, el Eterno mismo, deja narrar en el judaísmo un mito que culmina en un logos y puede ser interpretado como tal. En el cristianismo, la auto-re-presentación del principio de la religión como autorreflexión, esto es, la encarnación, pone al logos antes que al mito: El que me ve a mí, ve al Padre” (Jn. 14, 9). Esto es lo que distingue al cristianismo de aquello que ha de permanecer ajeno al judaísmo, pues: No puedes ver mi rostro y seguir viviendo” (Ex. 33, 11ss). --- ‘In the beginning was the logos’ –or was it rather the mythos? On the Re-presentation Principle in Judaism and Christianity”. Myth and logos are united in the description of myth which allows for a re-presentation (Vergegenwärtigung) and is comprehensible for the understanding: muqologei=n”. Thus, that logos which was in the beginning” would be itself a myth, if it does not present (vergegenwärtigt) itself as logos. The principle of religion, the Eternal itself, allows in Judaism the narration of a myth that ends in a logos and can be interpreted as such. In Christianity, the self-representation of the principle of religion as self-reflection, that is, incarnation, puts the logos before the myth: He who has seen me has seen the Father” (Jn., 14,9). This is what distinguishes Christianity from that which will remain foreign to Judaism, since: you cannot see my face; for no one shall see me and continue to live” (Ex. 33, 11ff).

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