This dissertation deals with Dostoevsky's influence on Death of God theology. This is a comparative study that clarifies this influence against the background of how Dostoevsky's work was read and interpreted by some representatives of Dialectical theology. This study follows those themes of Dostoevsky's work which both theologies focus on and analyzes how they are interpreted within each theology. Both receptions of Dostoevsky are then compared not only against one another, but also against the original context of Dostoevsky's work. KEY WORDS: Dostoevsky, death of God, Death of God theology, Radical theology, Dialectical theology, Neo-orthodoxy, Altizer, Barth, Thurneysen, Hromádka

The aim of this thesis The comparison of the ancient-art and ancient-philosophy views of the man in the world is to discuss ancient man's featuring in the world, both from the philosophical and artistic point of view. The following chapters, comparing both creative activities, deal with the most important topics closely related to the perception of the ancient man and his world. In particular, the thesis focuses on the relation to the divine and the concept of the ideal beauty. This work's goal is to state, by comparing philosophy and visual arts, whether philosophical thinking has always corresponded with visual arts; and how much they have influenced each other. Keywords The relationship of art and philosophy, ancient Greece, God, beauty, movement.

Submitted by Viviane Lima da Cunha (viviane@biblioteca.ufpb.br) on 2016-08-19T11:53:48Z No. of bitstreams: 1 arquivototal.pdf: 495282 bytes, checksum: b35197ec65eb2d01aa66ff5e90b80df2 (MD5) / Made available in DSpace on 2016-08-19T11:53:48Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 495282 bytes, checksum: b35197ec65eb2d01aa66ff5e90b80df2 (MD5) Previous issue date: 2007-07-06 / In the presented dissertation is approached the Niilism theme on Nietzsche’s thought, including its overcoming matter. Firstly, to deal how to know what could be the historical influences that could Nietzsche had suffered in order to understand his own speech about the theme. To deal then the main concepts related to the Niilism theme, which highlights “The Death of God” and its relation to modernity, the meaning of the event in direction to the Niilism overcoming. Facing the polemic related to the fact of considering or not the Nietzscheism overcoming of Niilism opted to investigate what Nietzsche described as world’s adjustment attempts without need of god. These attempts would be always useless and sabotaged, including to all modernity, period that would however, the moment of the most effective rupture relating to old ideals. To give an account the investigation of possibilities and effectuation of superman, the one who would be the bearer of the new way of living and thinking. / A presente dissertação pretende abordar o tema do niilismo no pensamento de Nietzsche e mais precisamente a questão da superação frente ao problema. O nosso intuito também foi o de saber se o próprio filósofo conseguiu tal proeza. Primeiramente nos interessamos em saber quais teriam sido as influências históricas que o filósofo teria sofrido para então a partir delas empreender o seu próprio discurso. Posteriormente tratamos dos conceitos importantes referentes ao tema, como por exemplo, a morte de Deus. A morte de Deus é considerada pelo filósofo, na modernidade, o acontecimento primeiro em direção a superação,mas entende que tal acontecimento embora seja condição necessária, não é condição suficiente. Por não ser condição suficiente investigamos também o que ele caracterizou como sendo tentativas de adaptação ao mundo sem Deus. Essas tentativas teriam sido sempre fracassadas e sabotadas, inclusive por toda a modernidade, período que deveria no entanto, ser o momento de uma ruptura mais efetiva em relação aos antigos ideais. Por fim, investigamos a questão da superação ou não do próprio filósofo assim como da efetivação do Super-homem, aquele que seria o porta bandeira de uma nova forma de viver e de pensar.

No description available.

This thesis explores the sense and the implications of the messianicity without messianism, a quasi-concept coined by the thinker Jacques Derrida (1930-2004) in the 1990s that refers to a “structure of experience” characterized by a lack of conclusion. On the one hand, this thesis examines the role that this notion plays within the vast work of Derrida; it aims at demonstrating that it neither indicates a rupture nor it constitutes a mere reformulation of his previous postulates. On the other hand, it establishes a dialogue between this quasi-concept and the use that a number of authors of the XXth century and the beginning of the XXIst, from different contexts and interests, do of the messianic tradition in order to formulate their own understandings of history, linguistics, politics and ethics. This thesis goes in depth into the shortcomings of the proposals of these authors and claims that the messianicity without messianism avoids many of them and offers a more fertile model for describing reality and acting in it. The final aim is to contribute to the reception of this quasi-concept ―which, in our opinion, so far has been slanted and insufficient― and prove that it rescues us from both the risks of the fundamentalisms and those of the paralyzing “everything goes” brought about by the phenomenon of the death of God. / Esta tesis explora el sentido y las implicaciones de la mesianicidad sin mesianismo, un casi-concepto acuñado por el pensador Jacques Derrida (1930-2004) en los años noventa del siglo XX que alude a una “estructura general de la experiencia” caracterizada por la ausencia de conclusión. Por un lado, esta tesis examina el papel que dicha noción desempeña dentro de la vasta obra de Derrida; quiere demostrar que ni supone una ruptura en su obra ni se trata de una mera reformulación de postulados anteriores. Por el otro, establece un diálogo entre este casi-concepto y el uso que una serie de autores del siglo XX e inicios del XXI, desde contextos e intereses distintos, hacen de la tradición mesiánica para formular sus propias concepciones de la historia, la lingüística, la política y la ética. Esta tesis ahonda en las limitaciones de las propuestas de estos autores y defiende que la mesianicidad sin mesianismo evita muchas de ellas y ofrece un modelo más fértil para describir la realidad e intervenir en ella. Todo ello con la voluntad de contribuir a la recepción de este casi-concepto ―que consideramos que, hasta el momento, ha sido sesgada e insuficiente― y mostrar que nos rescata de los riesgos tanto de los fundamentalismos como del paralizante “todo vale” acarreado por el fenómeno de la muerte de Dios.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-06-08T14:24:10Z No. of bitstreams: 1 alineleitegrunewald.pdf: 667278 bytes, checksum: c82f9ade6c8c82cb87fc66002a04da1e (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-06-26T19:03:44Z (GMT) No. of bitstreams: 1 alineleitegrunewald.pdf: 667278 bytes, checksum: c82f9ade6c8c82cb87fc66002a04da1e (MD5) / Made available in DSpace on 2017-06-26T19:03:44Z (GMT). No. of bitstreams: 1 alineleitegrunewald.pdf: 667278 bytes, checksum: c82f9ade6c8c82cb87fc66002a04da1e (MD5) Previous issue date: 2017-02-23 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho tem como escopo apresentar uma leitura do anúncio nietzschiano da morte de Deus a partir da perspectiva do fim da metafísica, evidenciando como tal contribui para ampliar as possibilidades de se conceber religião na pós-modernidade. Dentro deste espaço aberto pela filosofia de Nietzsche do Deus morto, Vattimo interpreta o retorno da religião na contemporaneidade e pensa um conceito normativo de cristianismo plausível no contexto pós-moderno. / The aim of this essay is to present a viewpoint of Nietzsche’s account of the death of God from the end of metaphysics perspective, showing your contribution to expand the possibilities of religion in the post-modern age. From this philosophical possibility, Vattimo interprets the return of religion in contemporaneity and think about a normative concept of christianity in the post-modern context.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-08-18T18:31:28Z No. of bitstreams: 1 robioneantoniolandim.pdf: 1187432 bytes, checksum: ea5dea35dcb9a46e8c3a69fb1724e6af (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-24T12:02:48Z (GMT) No. of bitstreams: 1 robioneantoniolandim.pdf: 1187432 bytes, checksum: ea5dea35dcb9a46e8c3a69fb1724e6af (MD5) / Made available in DSpace on 2017-08-24T12:02:48Z (GMT). No. of bitstreams: 1 robioneantoniolandim.pdf: 1187432 bytes, checksum: ea5dea35dcb9a46e8c3a69fb1724e6af (MD5) Previous issue date: 2017-03-22 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo parte do anúncio da morte de Deus para pensar o sentido de religião em Nietzsche. Ainda que a filosofia deste pensador tenha proclamado a morte de Deus, essa mensagem não implica necessariamente na erradicação da religião. Ela favorece pensá-la em outros termos que não a vinculam a uma instituição específica, nem a um conjunto de dogmas e ritos, mas enquanto afirmação da vida. Assim sendo, a morte de Deus é tematizada de modo a evidenciar uma crítica a determinada visão de civilização e cultura que contribuíram para a desvalorização da vida. Enquanto um filósofo crítico da desvalorização da vida compreende-se o discurso hostil de Nietzsche em relação à religião cristã. O cristianismo é uma visão de mundo derivada do platonismo e do judaísmo. Nesse sentido, o cristianismo não se identifica com a figura de Jesus. Este aponta para um tipo de vida que no decorrer da sua morte na cruz foi distorcido pela intepretação do apóstolo Paulo. O cristianismo se tornou uma invenção paulina. Não obstante a sua crítica à religião cristã, o que se pretende demonstrar é que o instinto religioso ainda vive na filosofia de Nietzsche. O aspecto religioso presente em Nietzsche, porém, não se apresenta mais sob a aparência metafísica-religiosa tradicional. A religião vive, ela é importante, mas desde que afirme a vida. Trata-se de pensá-la de modo alusivo, com uma linguagem que enfatiza menos o seu aspecto ontoteológico, para destacar muito mais a sua dimensão simbólico-existencial. Para Nietzsche, o elemento religioso se mostra como resultado de um instinto criador. A vida enquanto vontade de poder inventa a religião, novos deuses, enfim, vários mecanismos capazes de fazer aumentar o seu poder. Assim, o instinto religioso continua a forjar novas espiritualidades, novos deuses para a vida. / The present study starts from the announcement of the death of God to think the sense of religion in Nietzsche. Although the philosophy of this thinker has proclaimed the death of God, this message does not necessarily imply the eradication of religion. It favors thinking it in other terms that do not bind it to a specific institution, or to a set of dogmas and rites, but as an affirmation of life. Thus, the death of God is thematized in order to highlight a critique of a certain vision of civilization and culture that contributed to the devaluation of life. While a critical philosopher of the devaluation of life is understood Nietzsche's hostile discourse on the Christian religion. Christianity is a worldview derived from Platonism and Judaism. In this sense, Christianity does not identify with the figure of Jesus. It points to a type of life that in the course of his death on the cross was distorted by the interpretation of the apostle Paul. Christianity became a Pauline invention. Notwithstanding his criticism of the Christian religion, what is meant is that the religious instinct still lives in Nietzsche's philosophy. The religious aspect present in Nietzsche, however, no longer appears in the traditional metaphysicalreligious appearance. Religion lives, it is important, but as long as it affirms life. It is to think of it in a allusive way, with a language that emphasizes less its onto-theological aspect, in order to highlight its symbolic-existential dimension much more. For Nietzsche, the religious element shows itself as the result of a creative instinct. Life as a will to power invents religion, new gods, in short, various mechanisms capable of increasing its power. Thus, the religious instinct continues to forge new spiritualties, new gods for life.

Le présent mémoire porte sur la question de la mort de Dieu dans la philosophie allemande du XIXe siècle. Plus précisément elle entend mettre en lumière le rôle qu’un auteur comme Ludwig Feuerbach (1804-1872) a pu jouer dans la réception d’un tel événement pour la philosophie de cette époque. On observe en effet chez Hegel et Nietzsche, certainement les deux philosophes les plus importants à s’être intéressés au thème de la mort de Dieu, deux manières tout à fait différentes, voire antinomiques, d’interpréter un tel événement. Ce qui fera dire à certains auteurs comme Deleuze et Foucault notamment, qu’entre Hegel et Nietzsche il ne saurait y avoir qu’une coupure radicale tant leurs compréhensions de la mort de Dieu diffère. Un tel geste trahit cependant un certain arbitraire qui empêche de comprendre la genèse philosophique d’un tel déplacement, entre Hegel et Nietzsche, dans la manière d’aborder la mort de Dieu. C’est ici que l’étude de la philosophie feuerbachienne s’avère fructueuse, car si elle demeure dans un dialogue critique par rapport à la conception hégélienne de la mort de Dieu, sa réponse opère cependant un déplacement qui anticipe certains aspects de la pensée nietzschéenne. C’est à partir de l’analyse de sa critique de la religion chrétienne et de l’anthropologie philosophique nouvelle qui l’y oppose que l’on sera en mesure de saisir la nature de ce déplacement feuerbachien. / This Master’s Thesis focuses on the topic of the death of God in the nineteenth century German philosophy. More specifically, it highlights the role played by Ludwig Feuerbach (1804-1872) in the development of this problematic, i.e. his influence on the way this decisive “death” has been interpreted philosophically. The two major philosophical figures who have reflected on the death of God, namely Hegel and Nietzsche, have done so in very different, some would say antinomian, ways. Authors such as Deleuze or Foucault have even argued that between Hegel’s and Nietzsche’s way of addressing the question of the death of God there can be no common ground, but only an irrevocable clash. Unfortunately, such a statement forbids further investigations enabling a more rigorous understanding of the philosophical development that occurs between Hegel and Nietzsche on that specific topic, that is, on the death of God in nineteenth century German philosophy. Here, I shall argue, the study of Ludwig Feuerbach’s thought becomes essential to such an understanding, since it develops a critical dialogue with Hegel’s stance on the death of God, while at the same time anticipating some aspects of Nietzsche’s approach to the problem of the death of God.

[pt] Esta tese é uma reflexão sobre a possibilidade de um discurso sobre a religiosidade a partir da morte de Deus. Procurei escavar interpretações a respeito da sentença Deus está morto!, presente nos aforismos 125 e 343, de A gaia ciência, de Friedrich Nietzsche (1844-1900) e confrontei-as com as ressonâncias desta proclamação na obra do filósofo francês Gabriel Marcel (1889-1973). Sobre os sentidos interpretativos da assertiva nietzschiana, apresento três aspectos fundamentais do Deus assassinado, nomeadamente: (a) o Deus metafísico; (b) o Deus moral; (c) o Deus cristão. Os textos de Marcel analisados na tese apontam a acolhida e a ressignificação do vaticínio nietzschiano. Nessa acolhida, as noções de drama, situação, universal concreto, transcendência e intersubjetividade mereceram especial cuidado investigativo. Esta última, calcada na relação eu-tu, constitui-se como verdadeira condição de possibilidade de abertura ao outro enquanto mistério. A partir deste confronto, procurei oferecer uma síntese própria que não é nem nietzschianismo, nem marcelianismo. Uma vez que não se segue como necessário de nossa situação histórica, marcada pelo deicídio, a ilegitimidade da religião, perseverei em repensá-la, ainda que sob aspectos e configurações não usuais. Disto seguiu-se uma reinterpretação de aspectos vários, situados entre metafísica e religiosidade, bem como entre moralidade e religiosidade, o que levou a reflexão sobre alguns desdobramentos éticos e sócio-políticos aí envolvidos. / [en] The present work sets forth a discussion on the possibility of a religious speech following the death of God. It was in my interest to dig for interpretations concerning Friederich Nietzsche s (1844-1900) statement found in The Gay Science s 125th and 343th aforisms - God is dead! - and to compare them to its echoes in Gabriel Marcel s (1889-1973) works. Upon the interpretative meanings to Nietzsche s statement, I present three fundamental aspects to the murdered God, namely: (a) the metaphysical God, (b) the moral God and (c) the christian God. The Marcelian texts analyzed here point out both the reception and ressignifications of Nietzsche s prediction. In this reception, the notions of drama, situation, concrete universe, transcendence and intersubjectivity deserved a very careful analysis. The latter, based on the I-thou relationship, became a real condition for an opening towards the others as some sort of mystery. From this confrontation, I tried to offer my own synthesis that is neither akin to Nietzscheism or Marcelism. Since the ilegitimacy of religion is not a necessary fact on our days, branded by the experience of this deicide, I strived to rethink it, albeit by non usual aspects and configurations. From that followed a reinterpretation of several aspects, situated between metaphysics and religiosity, as well as between morality and religiosity, which lead to the reflexion on some of the ethical and social-political developments that lie within the discussion.

Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.