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.

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: This dissertation is a critical analysis of the significance that the anhypostasis and enhypostasis of Christ’s human nature play in Karl Barth’s Christology. It does so in five parts. First, this dissertation examines the historical orthodox understanding of the concepts anhypostasis and enhypostasis to explain the human nature of Christ, and defend the Chalcedon definition of the two natures in the patristic, scholastic, and post-scholastic periods. Historically, orthodox writers consistently express anhypostasis and enhypostasis as autonomous concepts, where enhypostasis refers to the reality of Christ’s human nature in union with the Logos, and anhypostasis expresses Christ’s human nature as having no subsistent reality outside its union with the Logos. Karl Barth appropriates anhypostasis and enhypostasis as a dual formula to express the humanity of Christ, which moves beyond historical orthodoxy and is unique to his Christology. Second, this dissertation evaluates Karl Barth’s unique interpretation of the anhypostasis and enhypostasis of Christ’s human nature as a dual and congruent formula to express how the humanity of Christ exists in union with His divine essence. Third, this dissertation follows the historical development of anhypostasis and enhypostasis in Karl Barth’s Christology and its ontological function in Barth’s development of the revelation of Jesus Christ as the ‘Word became flesh’. In his break with liberal theology Karl Barth emphasizes that the revelation of God is made manifest exclusively in the person of Jesus Christ, which is ontologically grounded in the anhypostasis and enhypostasis of Christ’s human nature. Fourth, this dissertation identifies the themes of coalescence between the divine and human natures of Christ where Barth expresses Christ’s human nature as anhypostasis and enhypostasis in His role as the mediator of reconciliation between God and humanity. Fifth, this dissertation evaluates Barth’s critique of Chalcedon’s definition of the two natures expressed through the anhypostasis and enhypostasis of Christ’s human nature. While Barth does not disagree with Chalcedon, he desires to express more precisely the union of divine and human natures in Christ as the act of God’s revelation, as the Son of Man, in His exaltation. / AFRIKAANSE OPSOMMING: Hierdie verhandeling is 'n kritiese analise van die belangrike rol wat die anhypostasis en enhypostasis van Christus se menslike natuur in Karl Barth se Christologie speel. Die studie bestaan uit vyf gedeeltes. Eerstens ondersoek hierdie verhandeling die historiese ortodokse verstaan van die konsepte anhypostasis en enhypostasis om die menslike natuur van Christus te verduidelik, en die Chalsedoniese definisie van die twee nature in die patristieke, skolastiese en postskolastiese periodes te verdedig. Histories gebruik ortodokse skrywers anhypostasis en enhypostasis deurgaans as outonome konsepte, met enhypostasis wat verwys na die realiteit van Christus se menslike natuur in gemeenskap met die Logos, en anhypostasis wat verwys na die wyse waarop Christus se menslike natuur geen bestaansrealiteit los van hierdie gemeenskap het nie. Karl Barth gebruik beide anhypostasis en enhypostasis as 'n tweeledige formule om uitdrukking aan die menslike natuur van Christus te gee en gaan hiermee verder as die historiese ortodoksie posisie, wat 'n unieke eienskap van sy Christologie is. Tweedens evalueer hierdie verhandeling Karl Barth se unieke interpretasie van die anhypostasis en enhypostasis van Christus se menslike natuur as 'n tweeledige en kongruente formule om te verduidelik hoe die menslikheid van Christus in samehang met Sy goddelike wese bestaan. Derdens volg hierdie verhandeling die historiese ontwikkeling van anhypostasis en enhypostasis in Karl Barth se Christologie en die ontologiese funksie wat dit in Barth se ontwikkeling van die openbaring van Jesus Christus as die ‘Woord wat Vlees geword het’ verrig. In sy breek met liberale teologie beklemtoon Karl Barth dat die openbaring van God uitsluitlik in die persoon van Christus voorkom, en dat hierdie openbaring ontologies in die anhypostasis en enhypostasis van Christus se menslike natuur gegrond is. Vierdens, identifiseer hierdie verhandeling die temas van vereniging tussen die goddelike en menslike nature van Christus, waar Barth Christus se menslike natuur as anhypostasis en enhypostasis in Sy rol as bemiddelaar van versoening tussen God en mens beskryf. Vyfdens evalueer hierdie verhandeling Barth se kritiek op die Chalsedoniese definisie van die twee nature, wat uit sy verstaan van die anhypostasis en enhypostasis van Christus se menslike natuur voortspruit. Terwyl Barth wel Chalcedon aanvaar, wil hy graag op meer presiese wyse die eenheid van goddelike en menslike nature in Christus, as die handeling van God se openbaring as die Seun van die Mens in Sy verheerliking, beskryf.

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This dissertation examines the ecumenical relationship between the Roman Catholic Church and the Anglican Communion and the necessity for a symbolic cognitive and narrative conversion in both communions. Drawing upon Karl Rahner's theology of symbol, this dissertation argues that such a cognitive and narrative conversion is determined by the interpretation and appropriation of God's mystery as the origin and goal of Christian activity and belief. As such, there is a demand for a second naïveté in both communions, whereby, the methods employed by ecumenical dialogue extend beyond the logic of criticism and seek to embrace a postcritical logic of symbol. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

4 Abstract The thesis examines the Czech translations of the novel Winnetou by German author Karl May, which were published in the beginning of the 20th century, in the era of Protectorate of Bohemia and Moravia and in the Czechoslovak Socialist Republic. The aim of the empirical research is to prove whether the translations were influenced and manipulated by the governing ideology or not. The paper also covers relevant works of the translation theorists Anton Popovič, Itamar Even- Zohar and André Lefevere. Due to limited extent of this paper the empirical re- search focuses only on selected parts from four Czech translations of the novel Winnetou, which are related to religious, philosophical and national topics. The analysis covers not only the linguistic aspect of the translations, but also takes into consideration the political situation of the relevant era. Key words: Karl May, Winnetou, censorship and translation, manipulation school, metatext

Informe de Seminario para optar al grado de Licenciado en Filosofía

Thesis advisor: Robert Imbelli / Grace sows the seeds of God's sacred word in every human life. One of theology's most important functions is to furnish people with ways of perceiving these divine intimations in their concrete lives and relationships. Orientation to transcendental mystery is the sine qua non for initiation into faith. Theology must therefore lead people more deeply into the mystery of everyday existence as a preparation for the Christian life. At the same time, theology aims at expounding Christian teaching in as clear and intelligible a manner as possible. Theology accomplishes this by adapting its modes of presenting doctrine to the needs and capabilities of its addressees. This two-fold responsibility is properly understood as theology's mystagogical task. This dissertation argues that film is a crucial reference point for mystagogy--a locus mystagogicus. Film interprets human experience in ways conceptual theology cannot. It is thus a rich source for theological reflection. Theology is also an indispensable resource for film interpretation and a natural dialogue partner since it seeks to disclose the deepest dimensions of existence. More importantly, film needs theology as the hermeneutic that formally interprets religious experience--something that many human beings only vaguely sense, often misunderstand, and can easily misrepresent. With the help of film experts, theology can turn its discerning eyes to the stories and images of film and present viewers with a unique language by which they can articulate a response to their film experience. Film thus requires theology to bear witness to its artistry when it does succeed in opening people in wonder and humility to the ever-greater God. This dissertation in Catholic systematic theology investigates the theoretical and practical conditions of possibility for film as a locus for and of mystagogy. The question that it attempts to clarify is the extent to which Karl Rahner's fundamental theology provides an apposite and needed model for the way Catholic theology relates to film. There are three basic goals: (1) to outline existing ecclesial and theological foundations for a Catholic theology of film by way of a survey of magisterial documents on cinema and the writings of individual Catholic theologians and film scholars; (2) to provide greater theological grounding for Catholic approaches to film by developing the model that film is a locus mystagogicus on the basis of Rahner's transcendental method, creative retrieval of ancient mystagogy, and theological aesthetics; and (3) to test the viability and vitality of this model by way of analysis of the film Babette's Feast. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: Lisa S. Cahill / Informed by Gaudium et Spes and Ron Thiemann's "public theology," this dissertation examines the role of the church in responding to the contemporary ethical challenge of providing long-term care for the elderly in a manner that respects and promotes their human dignity. Biblical sources and the theological concepts of discipleship and friendship found in Karl Barth and Paul Wadell insist on the agency of older people as called by God and as participating members of the community. This vision complements and connects with secular visions of justice such as Martha Nussbaum's "capabilities approach" and the concept of justice as participation found in United Nations' documents. Two concrete examples--the Community of Sant'Egidio and the Green House project--provide important models of long-term care that foster the agency of older people and their ongoing participation in human community and fellowship. An ethical vision based upon the elderly themselves as subjects with ongoing agency and purpose demands the church's engagement with the wider society to reform the United States' current long-term care system so that care is provided at a level and in a manner that overcomes marginalization of the frail elderly. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This thesis intends to demonstrate the radical potential of rights. I argue that rights are capable, on the one hand, of challenging capitalist social relations and the liberal legal order which sustains those relations, and, on the other hand, of constituting a new political system. I argue that without reconceptualising rights in this manner, we are unable to comprehend certain social movements which employ the language of rights for challenging the existing systems and for articulating transformative visions of a new world. This thesis suggests that we need to rethink rights as political alliances and agreements and rights-claims as political proposals between co-citizens. Here, the content of rights is formulated through a political action of the rights-holders themselves, as opposed to being derived from the pre-political sphere. Furthermore, I argue that our understanding of the scope of these political proposals and, hence, our understanding of the nature of the new order that rights can potentially constitute, depends on the way we conceptualise the conflictual dimension of rights-claims. It is the notion of a rights-claim as a challenge to the constituted order, as opposed to a petition to be included within that order, which captures how rights inaugurate a radical discursive space where potentially transformative political proposals regarding the matters of collective life can be made. Throughout this thesis I refer to a transnational movement of peasants, La Via Campesina, which fights for a new socio-political arrangement where ‘feeding the world’ is the end in itself rather than a dictate of the capitalist market. Crucially, this movement makes extensive use of the language of rights and of ‘the right to food’ in particular. I argue that it is only the radical theory of social rights constructed in this thesis that allows us to analyse the transformative core of the movements like this one.

by Keith Ka-fu Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1999. / Includes bibliographical references (leaves 94-99). / Abstracts in English and Chinese. / Chapter Chapter One --- Introduction --- p.1 / Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1 / Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4 / Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9 / Chapter 2.1. --- Introduction --- p.9 / Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9 / Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26 / Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31 / Chapter 3.1. --- Introduction --- p.31 / Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32 / Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36 / Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41 / Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46 / Chapter 3.6. --- Conclusion --- p.49 / Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50 / Chapter 4.1. --- Introduction --- p.50 / Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50 / Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50 / Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53 / Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55 / Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60 / Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60 / Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64 / Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66 / Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73 / Chapter 5.1. --- Introduction --- p.73 / Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74 / Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82 / Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85 / Chapter 5.4.1. --- Real Man --- p.85 / Chapter 5.4.2. --- Real Humanity --- p.86 / Chapter 5.4.3. --- God's Election --- p.87 / Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88 / Chapter Chapter Six --- Concluding Reflection --- p.90 / Bibliography --- p.94