Diss. : Theologie--Freiburg, Schweiz--ca 1969. / Contient une lettre de K. Rahner à P. Eicher, 1er octobre 1969. Bibliogr. p. 416-426. Index.

Made available in DSpace on 2016-08-03T12:20:30Z (GMT). No. of bitstreams: 1 Natanael Gabriel.pdf: 855813 bytes, checksum: bf6b9f266df7533337d6c933984cbaf3 (MD5) Previous issue date: 2007-09-06 / This PhD Thesis aimed to study two theological methods in dialogue, Karl Rahner s Transcendental Anthropology and Paul Tillich s Correlation, based on the systematization of the existential ontology proposed by the young Heidegger in Sein und Zeit. In both methods, the depth of the being is discussed in its possibility to overcome what cannot be said. In this case, both the Thomistic metaphysics, revisited by Rahner, and the protestant secularization and the abyss of the being, emphasized by Tillich, assume the impossibility of explaining the content of the Sacred because they rely on the (in)concept of ontological root (Rahner) or in the excess of meaning from the Ultimate Concern (Tillich). From these impossibilities, the existence of a before and after (Rahner) or a after and a before in depth (Tillich) is independent; what actually exists is the ontological question as a possibility for the opening of the being, without substance in both cases, so that the reply , that also does not answer, could be given as (im)possibility of the being displacement. In the recall of a Thomistic Metaphysics, in Rahner, there is a displacement from a clear direction, in a certain linear way, i.e., the Transcendental anthropology. Conversely, in Tillich s protestant reading, the displacement comes from dialectics , the not-being threatening the being, as a disrupted unit, i.e., a Correlation. This thesis has four chapters. In the first one there is a reading of Heidegger, from the perspective of the hermeneutic of knowledge. In the second chapter, there is a reflection on searching the possibility of unde rstanding based on ontological rationality in Correlation, Paul Tillich, from the mediation of the symbolic. In Chapter three, following the same concerns, there is a reading on the epistemology in ontological rationality in Transcendental Anthropology, Karl Rahner, from the mediation of the pre-apprehension. The last chapter presents traditional issues of theology, in dialogue with distinct presented methods. / Esta tese de Doutorado procura estudar os métodos teológicos em diálogo, antropologiatranscendental de Karl Rahner e correlação de Paul Tillich, a partir da sistematização da ontologia existencial elaborada pelo jovem Heidegger em Sein und Zeit. Tanto num, como noutro método, o que se discute é a profundidade do ser, na sua possibilidade de aproximação em superação ao que não pode ser dito. Nesse caso, tanto a metafísica tomista, resgatada por Rahner, quanto a secularização protestante e o abismo do ser, enfatizado por Tillich, assumem a impossibilidade de se dizer o conteúdo do sagrado, exatamente por se situarem ou no inconceito da raiz ontológica (Rahner), ou no excesso de sentido do Ultimate Concern (Tillich). Dessas impossibilades, independente se um antes e depois (Rahner), ou se um depois e um antes em profundidade (Tillich), o que se tem é a pergunta ontológica como possibilidade da abertura do ser, nos dois casos sem conteúdo, para que a resposta , que também não responde, seja dada como (im)possibilidade do deslocamento do ser. No resgate da metafísica tomista, em Rahner, há um deslocamento a partir de um sentido, de certo modo linear , daí antropologia-transcendental. Já na leitura protestante de Tillich, o deslocamento se dá por uma dialética , o ser ameaçado pelo não-ser, como uma unidade rompida, daí correlação. A tese é apresentada em quatro capítulos. No primeiro há uma leitura de Heidegger, pela perspectiva da hermenêutica da compreensão. Já no segundo a reflexão se dá em busca da possibilidade da compreensão pela racionalidade ontológica na correlação, Paul Tillich, pela mediação do simbólico. No terceiro, seguindo as mesmas preocupações, se faz a leitura da epistemologia na racionalidade ontológica na antropologia -transcendental, Karl Rahner, pela mediação da pré-apreensão. O quarto capítulo apresenta temas decorrentes, e tradicionais da teologia, em diálogo a partir dos métodos.(AU)

Thesis (Ph. D.)--Southern Methodist University, 1982. / Includes bibliographical references (p. [409]-416).

Habilitationsschrift--Erlangen. / Bibliography: p. [272]-276.

Thesis--Università Gregoriana. / Bibliography: p. [139]-145.

Karl Rahner, responding to the problems raised by Kant's critical philosophy, sought to present a Thomistic metaphysics of realism in a modern thought-form through a reduction of the interrogative thrust of the intellect to its possibility conditions, and so, like Marechal before him, attain an absolute affirmation of Being. Rahner's transcendental system, however, would seem to have been overtaken by a more existential stress in phenomenological thinking. Emmanuel Levinas, with his thought of the Other and his attempt at an excendence from Being, would seem at first glance to sit uncomfortably alongside Rahner's system, yet, a closer reading of both unearths a remarkable convergence in their thinking. The deeper phenomenological reduction which Levinas undertakes to reveal the inter-subjective context of consciousness helps to humanise Rahner's approach. This thesis attempts a fruitful confrontation of both thinkers by, firstly, indicating the tension between Rahner's own philosophical propaedeutic and his theological writings, particularly on grace, mystery and the love of God and neighbour, where he affirms that human existence is ultimately reductio in mysterium and that human fulfilment is to be found in a personal relationship with a human Other. A second purpose is to show how these same theological themes can be developed from within Levinas' own thought, and how his own philosophy can provide a worthwhile context for Christian theology. The thesis unfolds by considering the various methods - metaphysical, transcendental and phenomenological - which surround both thinkers (Chapter 1) and then proceeds to outline their various philosophical influences (Chapter 2). Since the notion of Being as self-presence is fundamental in Rahner, and since Levinas refuses a philosophy of presence, Chapter 3 questions the privilege of presence. This will lead, in its turn, to a rethinking of the notion of subjectivity: the subject is not to be consider as presence-to-self but as a relationship with the Other (Chapter 4). This relationship is experienced in Desire (Chapter 5) and in the responsibility experienced before the face of the Other (Chapter 6). The relation between ethics (the good) and Being is pursued in chapter 7. Finally, the notion of mystery is indicated as the theme which inspires the work of both Rahner and Levinas (Chapter 8). Rahner's unmastered mystery will become Levinas' incomprehensible infinity in the presence of which the subject is called to response and responsibility.

Texte remanié de: Proefschrift--Theologie--Katholieke Theologische Universiteit te Amsterdam, 1996. / Résumé en allemand. Bibliogr. p. 191-194.

Thesis (S.T.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 87-88).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1992. / Includes abstract, indexes and vita. Includes bibliographical references (leaves 68-74).

Zugl.: Regensburg, Univ., Habil.-Schr., 2005