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

Diss.--Mainz--Universität, 1993. / Bibliogr. p. 229-243.

Texte remanié de: Diss.--Philosophische Fakultät II--Würzburg--Bayerische Julius-Maximilians-Universität, 1993. / Arbre généalogique. Bibliogr. des oeuvres de Karl Abraham von Zedlitz und Leipe p. 652-653. Bibliogr. p. 654-718.

Texte remanié de: Ph. D.--Philos.--Berkely [Calif.]--Graduate theological union, 1992. / Bibliogr. p. [227]-234 et notes bibliogr.

Diss.--Birmingham--University of Aston, 1996. / Bibliogr. p. 205-216.

Habili.-schr.--Universität Kassel, 1992. / Biblogr. p. 505-520.

Thesis (M. Div.)--Trinity International University, 2007. / Abstract. Includes bibliographical references (leaves 116-117).

This thesis is an analysis of Karl Barth's theological method as it appears in his treatment of three divine perfections - unity, constancy, and eternity - in Church Dogmatics, II/l, chapter VI. In order to discern the method by which Barth reaches his doctrinal conclusions, the thesis examines the respective roles of Scripture, tradition and reason-the 'threefold cord'-in this portion of his Church Dogmatics. The conclusion reached in the thesis is that, within Barth's treatment of God's unity, constancy and eternity, Scripture functions as the authoritative source and basis for theological critique and construction, and tradition and reason are functionally subordinate to Scripture. That said, Barth employs a predominantly indirect way of relating Scripture and theological proposals, a way in which tradition and reason play important 'mediatory' roles. The thesis defends these claims in the following manner. Chapter 1 surveys recent scholarship relevant to the thesis and shows how this thesis will make a distinctive contribution to scholarly discussion of Barth's theology. Chapter 2 sets up the exposition of Barth's theological method that is provided in the remaining chapters by providing a 'conceptual framework'- an orderly arrangement of definitions and conceptual categories. Chapter 3 provides an overview of the main features of Barth's Doctrine of God as whole, as it appears in Church Dogmatics, with a special emphasis on the roles of Scripture, tradition and reason within those doctrines. Chapters 4-6 are an expository analysis of Barth's treatments of divine unity, constancy and eternity respectively, and form the primary basis for the claims of the thesis. Chapter 7, the conclusion, summarises the argument and makes some final observations.

This thesis contributes to the recent scholarly re-evaluation of Karl Barth’s moral theology through an examination of the theme of human responsibility in his thought. The language of responsibility recurs throughout Barth’s ethical writings, and its frequency and strategic significance in his articulation of the nature of the active human agent in Christian ethics means it is worthy of scholarly consideration. To date, no extended study of this topic in Barth’s thought exists, and, apart from critical summaries of his use of responsibility language in select parts of the Church Dogmatics in corners of the secondary literature, responsibility-ethicists have tended to ignore Barth’s work on this topic. My intention, through exegetical reading of several key texts, is to provide explication, clarification, and analysis of his understanding of human responsibility. On the basis of this exegetical work I shall argue that the idea of responsibility is in fact a key component of Barth’s theological ethics and significantly informs his presentation of human agency. Following the introductory chapter, the central chapters of the thesis are exegetical readings of human responsibility in three major texts from the Barth corpus: the Ethics lectures; the ethics of CD II/2; and the special ethics of CD III/4. The fifth and final chapter is a synopsis of the development of Barth’s understanding and his articulation of human responsibility across these texts. My constructive proposal as to how we may understand Barth’s overall account is based on the preceding exegetical work. I argue that the ethics of the Church Dogmatics ought to be read together, and that in doing so we see that the mature Barth offers: 1) a theological description of human responsibility, which I argue is a kind of moral ontology in which the human agent is called to inhabit a particular space in relation to God; and 2) concrete indications of the kind of responsible actions that represent and enable the embedding of that description in human life. He develops what I term “indicative practices” which give shape to human lives, enabling human agents to navigate the moral space into which they have been placed. These two elements taken together are, I suggest, the sum of Barth’s account of human responsibility.

La Psicología de las Concepciones del Mundo, la primera obra de Jaspers, fue presentada en un primer momento por él, como un intento por descubrir y comprender aquellas fuerzas que impulsan el alma. Casi dos decenios después, ya con una madurez filosófica, se refiere a ella más que como a su primera obra, como a su primer impulso hacia la Filosofía. Filosofía que desde ese momento se incorporó en su vida como suya y verdadera, a pesar de no contar con la claridad que posee ya en su madurez. En esta obra primera, puede hallarse una disciplina filosófica descuidada, como lo dice nuestro autor, pero lo que en ella se halla, es quizás el germen más genuino de la filosofía, la intuición del hombre y la experiencia de la pasión con la que se vive la propia vida.