La question qui traverse toute l’œuvre de Karl Rahner continue de se poser : comment rendre crédible et croyable la révélation de Dieu en Jésus aux gens d’aujourd’hui? Cette question doit être pensée sans cesse à nouveau dans la réalité concrète de la vie humaine. Au temps de Rahner, on mettait l’accent sur la transcendance de Dieu. Depuis ce temps, la culture occidentale s’est transformée : au début du 21e siècle, elle présente de façon marquée les traits du matérialisme, du consumérisme, de l’individualisme, du relativisme et du sécularisme. Conséquemment, on a aujourd’hui tendance à évacuer la transcendance divine. Notre recherche consiste en l’effectuation d’échanges entre la théologie de Karl Rahner et la philosophie de Gilles Deleuze, dans le but d’établir des conditions de possibilités d’un croire chrétiennement aujourd’hui. La philosophie de Deleuze nous introduit dans un processus créatif avec lequel nous pouvons penser radicalement Dieu comme à la fois transcendant et immanent. Notre démarche construit huit hybrides conceptuels qui aident à penser Rahner autrement et à ouvrir la possibilité d’un croire chrétiennement aujourd’hui. Notre recherche ouvre également la perspective d’une théologie de la rencontre entre des mondes théologiques, philosophiques, artistiques et scientifiques. Enfin, elle aide à éclairer la réalité de la nouvelle évangélisation en Occident chrétien. / The question which moves throughout Karl Rahner’s work continues to lay down a principle: how can one make believable and convincing the revelation of God in Jesus to the people of today? This question must be considered again unceasingly in a practical reality of human life. In Rahner’s time, emphasis was placed into the transcendence of God. Since then, occidental culture was transformed: in the beginning of the 21st century, is showed a very obvious tendency of materialism, consumerism, individualism, relativism and secularism. Consequently, there is a tendency to evacuate the divine transcendence. Our research consists in exchanges between Karl Rahner’s theology and Gilles Deleuze’s philosophy, with the purpose of establishing possible conditions of Christian belief today. Deleuze’s philosophy introduces us into a creative process through which we can think radically of God as being at the same time transcendent and immanent. Our approach is developed with eight conceptual hybrids which help understand Rahners’s theology in another perspective and leads to the possibility of a Christian belief for today. Our research opens as well onto the perspective of theology meeting between the theological, philosophical, artistic and scientific worlds. Finally, it helps to enlighten the reality of the new evangelization in Christian Occident.

Bruno Latour, a former philosopher who turned to anthropology and sociology, whose work is so much known as controversial, has been developing a radical restatement of contemporary social sciences,with broad consequences for them, and in particular for sociology. Stating that the social does not exist, Latour claims the inclusion as «actants», as well as humans, of all kind of objects. According to Latour, in that way it would not be necessary to appeal to transcendent instances of experience, like huge historical processes, or entities in which a specific agent does not appear. After discovering Gabriel Tarde’s scientific production, who is considered by him as an antecessor of his ideas, Latour has lay down both a critique to the homo economicus, as well as to Marx’s vision on capitalism. This article intends to evaluate those critiques, making each author question the other. / Bruno Latour, filósofo devenido en antropólogo y sociólogo, cuya obra es tan conocida como controversial, viene haciendo un replanteamiento radical de las ciencias sociales, con amplias implicancias para ellas, y muy en particular para la sociología. Sosteniendo que lo social no existe, Latour demanda considerar como «actantes», al igual que los humanos, a todo tipo de objetos. Según él así se evitaría recurrir a toda instancia trascendente a la experiencia, como grandes procesos históricos, o entes donde no aparece un agente específico. Tras su encuentro con la obra de Gabriel Tarde, a quien considera como antecesor de sus propias ideas, ha planteado una crítica tanto al homo economicus como a la visión de Marx sobre el capitalismo. Este trabajo hace un balance de dichas críticas haciendo que cada autor interrogue al otro.

The subject of this paper is an analysis of the fundamental principles of Spinoza's ontology, as presented primarily in the first book of Ethics. There is a parallel effort to outline a conceptual scheme, which could render this ontology in a well arranged manner. The heart of the text consists in a study of some of the important metaphysical categories, that define the space of Spinoza's substantial ontology. Namely the concepts of quantity and difference, existence and causality, immanence and finiteness. These categories represent somewhat generalised line of argumentation, in the course of which some of the traditional problems of the research in Spinoza's metaphysics will be covered. For example, the problem of shared attribute or the question of the substance-attribute relation. In the final part this will lead to an interpretation, based on the previous findings, of how nature follows from God and relates to him. 1

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

Made available in DSpace on 2016-06-02T20:12:10Z (GMT). No. of bitstreams: 1 TeseLML.pdf: 1109440 bytes, checksum: 47b2b6ef1bf40017c88595ebb190c808 (MD5) Previous issue date: 2006-03-31 / The proposal of this work is to study the theory of sense in Deleuze inserted in the questions that reverberate on the contemporaneous philosophical field. Our route will follow the statements of Deleuze on his book Logic of Sense , especially when he detaches that this theme was thought by three different ways: the first, as lekton, by the Stoics on the III century B.C.; the second, as complexe significable, by Gregori di Rimini, on the XIV century; the third as obektiv, by Meinong, on the XIX century. When Deleuze thinks about his theory of sense, he introduces the sense as event.. Our study will start from the rosen questions by Meinong and how they have their origin on the paradox of the representation without object rosen by Benhard Bozano , which allows us to affirm that such paradox is at the origins of the phenomenology and in the analytic philosophy. The theory of the sense of Deleuze will be presented like being out from these two current contemporaneous philosophies. / O propósito deste trabalho é o de estudar a teoria do sentido em Deleuze inserida nas questões que repercutem no âmbito filosófico contemporâneo. O nosso percurso seguirá as indicações de Deleuze em seu livro Lógica do sentido , sobretudo quando sublinha que este tema foi pensado de três maneiras diferentes: a primeira, como lekton, pelos estóicos no século III a C; a segunda, como complexe significabile, por Gregório de Rimini, no século XIV; a terceira, como objektiv, por Meinong no século XIX. Deleuze pensa a sua teoria do sentido apresenta-o como acontecimento, o que implica em dizer que é uma quarta e inovadora maneira de pensá-lo. O nosso estudo, partirá das questões levantadas por Meinong e como estas tem a sua origem no paradoxo das representações sem objeto levantadas por Benhard Bolzano, o que permite-nos afirmar que tal paradoxo está nas origens da fenomenologia e da filosofia analítica. A teoria do sentido de Deleuze será apresentada como estando fora destas duas correntes de filosofia contemporânea.

Abstracto: Mediante la teoría feminista El Segundo Sexo (1949), de la escritora y filósofa francesa Simone de Beauvoir, se analiza la novela Hasta Siempre, Mujercitas (2004) de la escritora chilena Marcela Serrano. El análisis se enfoca en la otredad y la subjetividad en el personaje de Ada, para investigar si es un personaje que actúa como un sujeto libre e independiente o si cae víctima bajo las normas e ideales patriarcales. Palabras claves: Marcela Serrano, Simone de Beauvoir, otredad, transcendencia, inmanencia, feminismo, el otro, crítica feminista, perspectiva de género. Abstract: With The Second Sex (1949), by the French writer and philosopher Simone de Beauvoir as theory, the novel Farewell, little women (2004) by Chilean writer Marcela Serrano is analysed. The analysis focus on the otherness in the character Ada, to investigate if it’s a character that acts as a free and independent subject or if she falls victim for the patriarchal norms and ideals.

This ethnological study represents personal experiences about the voice of a place and its instrumentality in the Swedish Arctic, based on interviews and observations. The appearance of the voice is connected to the existential meeting between humans and different kinds of bodies, from non-physical beings with metaphysical appearance to non-human bodies such as silicates (sand), rhizomes and animals. The metaphysical voice of a place can be understood as the genius of a place, a spirit or ancestor. It can be understood as a real sound in old forests, tactile feeling in the underground mine and as a whole culture dwelling in a region. The instrumental agency of the place-voice acts through personal characters found in places and is a potential tool in creating liminal places and use of the place creativity.

Jan Suk The Poetics of Immanence: Performance Theatre of Forced Entertainment Abstract The present dissertation thesis examines the multi-faceted nature of the devised as well as durational works of the British experimental theatre Forced Entertainment via the thought of Gilles Deleuze and Félix Guattari. The aim of the thesis is to explore the transformation- potentiality of the territory between the actors and the spectators. The transformativity of this interspace, or the territory in-between, is decodable namely via Forced Entertainment's performances' structural patterns, sympathy fostering aesthetics, virtual audience integration and accentuated emphasis of the now. The application of Deleuze's philosophy, chiefly the phenomenon of immanence, results in the definition of the poetics of immanence, whose operation enables the transformativity of theatrical space to be terminologically embraced. After delineating crucial terms, such as performance and theatre, live art, or postdramatic theatre, the initial chapter contextualizes Forced Entertainment as the pivotal experimental theatre group; the chapter further conducts an analysis of relevant critical literature in performance and theatre theory discourse. Chapter two provides a deeper contextualising study of the most significant Deleuzoguattarian...

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