<p> The following dissertation argues that James&rsquo;s will to believe is a call to believe that has at its origin a divine being. The will is not absolute but shaped by the call; however, the caller can also has at its origin the human being who calls God through prayers. On the other side, there is a divine being calling and hearing the calls; this divine being is a <i> weak</i> God, or as James states a finite God; however, I argue that the weakness of God is practical and not ontological. God in himself is omnipotent, thus, his weakness is from a human&rsquo;s understanding, God does not lack power in himself but he lacks power over us; out of respect to our freedom. </p><p> The first chapter discusses the caller and the called, the call is not always a religious call but it can be a human call, it is the human calling another human to live in an ethical community, moreover, the call can be originated from the self toward itself as in the form of a Heideggerian call. However, the call must be answered because it is a genuine option. The second chapter defines religion according to James as an experience related to feelings and differentiates between the first and second hand religion and between the religion of healthy-mindedness and sick souls. The third chapter studies the practical fruits of religion and the four marks of mystical experience. The fourth chapter examines the human answer to the divine call and defines the call to believe as a call to change the world and not a mere call to believe in a set of dogmas. The call to believe is a call to assume responsibilities as individuals and to live a moral and religious life.</p>

<p> This dissertation presents an in-depth investigation into the notion of paradox and its significance for Christian existence in the thought of the Danish philosopher and theologian S&oslash;ren Kierkegaard. The primary aim of the study is to explore and to develop various expressions of paradox in Kierkegaard&rsquo;s authorship in order to demonstrate the manner by which Kierkegaard employs paradox as a means of challenging his Christendom contemporaries to exist as authentic Christians, and more specifically to enter into the existential state I am identifying in this project as living within the sacred tension. With this aim in mind, I begin with a discussion of Kierkegaard&rsquo;s ethico-religious task in response to his Christendom culture and I provide a broad characterization of the notion of sacred tension as the telos of this task. For the majority of the study I then focus on four different expressions of paradox in Kierkegaard&rsquo;s thought. These four expressions are: paradox that is associated with the faith of Abraham (as presented in <i>Fear and Trembling</i>), paradox that is associated with the nature of the self and the task of selfhood (as presented in <i>The Sickness unto Death </i>), paradox that is associated with the God-man (as presented in <i> Philosophical Fragments, Concluding Unscientific Postscript</i>, and <i> Practice in Christianity</i>), and paradox that is associated with Christian love (as presented in <i>Works of Love</i>). In addition to arguing that Kierkegaard employs these expressions of paradox to help usher his contemporaries into a state of sacred tension, I also argue that such sacred tension can be understood in terms of various concrete Christian virtues. In this respect, I claim that Kierkegaard&rsquo;s ethico-religious task is not merely negative or deconstructive in nature, but rather it is infused with the robust positive content associated with Kierkegaard&rsquo;s particular understanding of Christianity. Viewing Kierkegaard&rsquo;s thought and writings in this manner helps to reaffirm the significance of the notion of paradox in Kierkegaard&rsquo;s thought and to highlight the value of the notion of sacred tension for a reassessment of both Kierkegaard&rsquo;s existentialism and its contemporary implications. </p>

<p>The plethora of contrary doctrines pertaining to salvation, among the variety of religions in the world today, creates a problem for the sincere investigator who seeks to find out if there is such a thing as salvation and, if there is, how to be saved. These contrary doctrines are problematic to the degree that the sincere investigator is unable to evaluate the probability of some of these doctrines over others. In order to aid the sincere investigator with this problem, I explore methods for evaluating doctrines that purport to affect one?s salvation.

<p> This thesis explores Derrida&rsquo;s engagement with Plato, primarily in the texts &ldquo;How to Avoid Speaking: Denials&rdquo; and <i>On the Name.</i> The themes of participation and performance are focused on through an analysis of the concepts of <i>mystery</i> and <i> metaxy</i> (&mu;&epsi;&tau;&alpha;&xi;&nu;). The crucial performative aspects of Plato and Derrida&rsquo;s texts are often under appreciated. Neither author simply <i>says</i> what he means; rather their texts are meant to <i>do</i> something to the reader that surpasses what could be accomplished through straightforward reading comprehension. This enacted dimension of the text underscores a participatory worldview that is not just intellectually formulated, but performed by the text in a way that draws the reader into an event of participation&mdash;instead of its mere contemplation. On this basis, I propose a closer alliance between these authors&rsquo; projects than has been traditionally considered.</p>

Thesis (Ph. D.)--University of Pennsylvania, 1933.

Two paradoxical elements in Camus's work, both kept at a distance by the author, are the feminine and the sacred. The feminine is paradoxical in its patterns of speech and silence, and of partial or aspectual absence and presence. Whereas feminine speech and presence are abundant in Camus's theatre, absence, silence and fragmentation of the feminine characterize his narrative works, with the exception of the short story, "La femme adultere." The sense of the sacred, which permeates Camus's work, represents a philosophical paradox. Indeed, how to reconcile Camus's agnosticism and his philosophy of the absurd, which denies transcendance, with this sense of the sacred? How to explain the experience of "La femme adultere"? For it is in this text, after having intersected in the plays, that the paradoxes of the sacred and the feminine climactically come together and approach the metaphysical. A first critical approach sets the sacred in the context of Camus's time. Juxtaposing the early Camusian essays with certain writings of contemporary authors relative to religion and the sacred, it considers the sacred from philosophical, historical and sociological as well as religious perspectives. A second approach, psychoanalytic and feminist, explores Camus's narrative works and his drama. Referring mainly to the writings of Kristeva and taking up her notion of the "myth of the feminine" as the "last refuge of the sacred", it examines the absences and silences of the mother in the narrative works before concerning itself with the speech and presence of the female companion in the plays. This difference between the two genres is analyzed. Finally, the last part of the thesis, which focuses on "La femme adultere", examines the modalities of desire. It is this context of desire, linked to the Camusian concept of the absurd, that opens the feminine to the sacred. This double paradox is examined along with the possible meaning of the unexpected alliance of the feminine and the sacred in a corpus of work mostly perceived as masculine and agnostic.

Habilitationsschrift--Universität Erlangen-Nürnberg, Erlangen, 1974. / Includes bibliographical references (p. [417]-427) and index.

Habilitationsschrift--Universität Erlangen-Nürnberg, Erlangen, 1974. / Includes index. Bibliography: p. [417]-427.

Thesis (S.T.D.)--Catholic University of America, 1933. / Bibliography: p. 133-137.

The objective of this study has been to establish the level of significance that Gustavo Gutierrez and Juan Luis Segundo attribute to politics in their contributions to liberation theology and to extract the relevant consequences for political theory. A systematic analysis of the theory of history in the works of these two authors indicates a higher level of integration between Christianity and politics that is usual in Christian political thought. Liberation is equated with salvation and political liberation is seen as one of its components. This brings politics to a position of privilege. When at the service of justice it occupies, for our authors, a high rank among Christian concerns and when devoted to oppression it requires diligent response from every Christian. This understanding of politics is valuable in that it accentuates the political aspect of the Christian theory of history, an element frequently underestimated. Certain tensions remain, however, in the theory as a result of this emphasis: between the moral improvement expected from the involvement in political activities conducive to justice and the moral ambiguity of political structures emerging from such activity; and between the use of the concept of class struggle and notions of conversion and reconciliation. Finally, there is the danger of reducing the critical ability of Christians regarding a particular political project by identifying it with the concept of eschatology.