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The purpose of this study is to investigate the elements in the theology of Tillich which would have enabled him to enter into the intensive encounter with data from the history of Religion, which encounter he thought offered the only acceptable hope for the future of theology and of Religions as such. Tillich conceives religion as man's concern for ultimate meaning fulfillment. It forms the true substance of all culture, because all cultural activities are essentially responses to the immanence of the Ultimate Ground of reality which breaks through the concrete forms as a revelatory demand on man to transcend the concrete meaning structures. Revelation and man's self-transcending responses to it are universally present, but the latter are ambiguous as they are embodied in concrete, limited forms, which tend to absolutize themselves. As symbols, however, these forms have the power to mediate man's relation to the Ground of being and as such be life-giving. Symbolic mediation, in Tillich's opinion, must be related to the historical setting of a concrete community. It is effective to the extent that it enables man to live in the paradox of accepting concrete forms and moments {Kaivoi) as the representatives of what concerns him ultimately. Our approach to religious symbols, then, must be that of a double hermeneutics. We must be radically critical lest any contingent form claims ultimacy and at the same time we must be entirely committed to accepting the tradition as the source of meaning fulfillments.. We have related Tillich to the two major hermeneutical approaches of our time and we found that his own position not only accomodates any scientific study of Religions but also illustrates how a different tradition can become an integral part of a community's hermeneutical horizon. Tillich proposed the ideal of a unifying theonomy, as the alternative to heteronomy and absolutism on the one hand, and autonomous secularism and relativism on the other. He rehabilitates myths and symbols as indispensable parts of all religion. By this system, we think, Tillich created sound theological conditions for the required dialogue, even though he did not develop an adequate heuristic tool for the analysis of non-Western Religions and failed to emphasize the need of intensive practical contacts. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

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李駿康. / "2004年6月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻 (p. 158-170) / 附中英文摘要. / "2004 nian 6 yue". / Li Junkang. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (p. 158-170) / Fu Zhong Ying wen zhai yao. / Chapter 第一章： --- 導言 --- p.1 / Chapter 第二章： --- ：蒂利希宗教社會主義思想的背景 --- p.5 / Chapter I) --- 引言 --- p.5 / Chapter II) --- 社會及生平背景 --- p.6 / Chapter (a) --- 1914 以前 --- p.6 / Chapter (b) --- 1914-1918 --- p.9 / Chapter (c) --- 1919-1925 --- p.12 / Chapter (d) --- 1925-1933 --- p.15 / Chapter III) --- 小結 --- p.20 / Chapter IV) --- 思想源頭 --- p.21 / Chapter (a) --- 「凱邏斯圈」 --- p.21 / Chapter (b) --- 特洛爾奇與韋伯 --- p.23 / Chapter (c) --- 法蘭克福學派 --- p.28 / Chapter V) --- 總結 --- p.31 / Chapter 第三章： --- 1933年前蒂利希的宗教社會主義 --- p.32 / Chapter I) --- 引言 --- p.32 / Chapter II) --- 文化神學 --- p.32 / Chapter III) --- 宗教社會主義 --- p.42 / Chapter (A) --- 社會主_克思主義共產主義 --- p.43 / Chapter (B) --- 對資本主義的批判 --- p.46 / Chapter (C) --- 「凱邏斯」 --- p.49 / Chapter (D) --- 神律 --- p.54 / Chapter (E) --- 魔魅 --- p.58 / Chapter (F) --- 宗教社會主義原則 --- p.61 / Chapter (G) --- 社會主義的抉擇 --- p.67 / Chapter IV) --- 宗教社會主義的分析和轉向 --- p.72 / Chapter V) --- 總結 --- p.80 / Chapter 第四章： --- 1933年後蒂利希的宗教社會主義 --- p.81 / Chapter I) --- 引言 --- p.81 / Chapter II) --- 1933年後的行動與論著 --- p.82 / Chapter III) --- 文化神學與宗教社會主義 --- p.92 / Chapter IV) --- 後期思想與宗教社會主義 --- p.96 / Chapter (A) --- 愛、力量與公義 --- p.97 / Chapter (B) --- 意識形態與偶像崇拜 --- p.100 / Chapter (C) --- 教會觀 --- p.104 / Chapter (D) --- 上帝國 --- p.109 / Chapter V) --- 總結 --- p.116 / Chapter 第五章： --- 蒂利希的宗教社會主義與現代處境 --- p.117 / Chapter I) --- 引言 --- p.117 / Chapter II) --- 全球的處境 --- p.118 / Chapter III) --- 中國處境 --- p.131 / Chapter IV) --- 香港處境 --- p.144 / Chapter V) --- 結論 --- p.156 / Chapter 第六章： --- 總結 --- p.157 / Chapter 第七章： --- 參考書目 --- p.158 / Chapter I) --- 蒂利希的著作 --- p.158 / Chapter II) --- 硏究蒂利希的著作 --- p.162 / Chapter III) --- 其他參考文獻 --- p.165 / Chapter IV) --- 報刊 --- p.170

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Tillich frames the question of truth, meaning, and certainty within the spiritual and social crises of the 20th century. Specifically, be addresses the fragmentation of religion, culture, faith, reason, emotion, and the displacement of religion to the periphery of human consciousness. These demonstrate how this compartmentalization and marginalization is due to a misunderstanding of the nature of reason and its relation to being, religious consciousness, language and symbol and reveal religion as the inescapable center of human experience. Tillich reunites these fragments of the psyche and returns religion to the center of human experience without falling into the hubris and subjectivity of idealism. This thesis examines Tillich's ontological approach to knowledge, his idea of "theonomous" culture, religion as "ultimate concern". It presents Tillich's understanding of being-itself as the religious source of human thought, activity; and creation and as the presupposition of truth, meaning and certainty. It examines the universal experience of faith and "ultimate concern" revealed in the "courage to be".

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