As principais objeções do Aenesidemus (1792) de Gottlob Ernst Schulze (1761-1833) à filosofia kantiana segundo a Filosofia elementar de Reinhold sinalizam duas tendências. Por um lado, servindo-se de argumentos que recusam a proposição suprema proposta por K. L. Reinhold (1757-1823) apontam para o esgotamento de investigações relativas ao âmbito puramente teórico em filosofia, mais especificamente, o da busca por um primeiro princípio universal em filosofia. Por outro lado, dão ensejo à solução dialética no iminente idealismo alemão, através da leitura que J. G. Fichte (1762-1814) faz das objeções, partindo então para a construção da Doutrina da ciência. É com a dialética, elemento central neste novo período, que Fichte irá propor o que entende ser o primeiro princípio capaz de fundamentar a filosofia como saber do saber. Mais que uma proposição teórica, este princípio será o Eu absoluto. / In its main objections to the Kantian philosophy as presented by K. L. Reinhold\'s Elementary Philosophy, G. E. Schulze\'s (1761-1833) Aenesidemus (1792) brings two different tendencies to the fore. On the one hand, by relying on arguments which refuse the supreme proposition as proposed by Reinhold (1757-1823), they signal the exhaustion of investigations regarding the purely theoretical side of philosophy - more specifically the one concerning the search for a first universal principle. On the other hand, they prepare the context for the dialectic solution by rising German idealism, namely through J. G. Fichte\'s (1762-1814) reading of those objections as he moves on to the construction of his Doctrine of Science. It is with his dialectic, a key element of this new period, that Fichte will propose what he takes to be the first principle capable of grounding philosophy as the \"knowledge of knowledge\". More than a theoretical proposition, this principle will be the absolute I.

In his Art of Piano Playing, the renowned Russian pianist and teacher Heinrich Neuhaus asserts that the concept of an "artistic image" can give musical meaning to the score, help pianists to understand the musical content of a composition, and help students to find pianistic expression in the details. The concept of artistic image can be applied in pedagogy, guiding young pianists to learn content and organize their practice. The artistic image is the picture of a musical idea and the musical language, which comes from melody, phrasing, musical structure, and the emotional and poetic content. Twelve Children's Pieces of Medium Difficulty, Op. 31, is one of the important works for young pianists by Reinhold Glière (1875–1956). The set has emotional characteristics that allow intermediate young pianists to grasp its rich content and then develop technically. His piano works have been little studied by scholars as part of a pedagogical approach. This pedagogical guide uses the concept of artistic image in Glière's work to help young pianists, or their teachers, prepare this work thoroughly and perform it successfully on the stage.

Reinhold Niebuhr remains at the center of a national conversation about America's role in the world, and commentators with divergent political and religious positions look to his 1952 work, The Irony of American History, in support of their views. In this study, Scott R. Erwin argues that an appreciation of Niebuhr's theological vision is necessary for understanding the full measure of Irony and his perspective on life more broadly. Such a study is important because many individuals reading Irony today fail to acknowledge the central role that his Christian beliefs played in his writings. Niebuhr described his theological vision as being 'in the battle and above it,' and, it was this perspective that led Niebuhr, in Irony, to assert that America must both take 'morally hazardous action' in combating the aggression of the Soviet Union and engage in critical self-evaluation to prevent the country from assuming the most odious traits of its Cold War foe. Niebuhr developed his theological vision over the course of the 1930s and 1940s through engagement with Christian doctrine, as most readily seen in his academic works such as The Nature and Destiny of Man, and engagement with current events, as seen in his many journalistic writings during this period. By focusing primarily on Niebuhr's writings between 1931 and 1951, Erwin traces the development of his Christian interpretation of human nature and history, establishes how it informed his theological vision, and reveals how that theological vision underlay his writings on current affairs.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This thesis is a critical study of the work of John Rawls, political philosopher, and Reinhold Niebuhr, theologian. The work of these two scholars is brought into dialogue with theological thought to work towards a Christian notion of justice which seeks more than justice as fairness but realises the impossibility of perfect love in this world. Rawls’s two principles of justice form the basis of the discussion, with liberty placed prior to equality, and permissible inequalities only allowed when the weakest benefit. He excludes religion and moral reasoning from justice, essentially any thick theory of the good, in favour of the right; any conception of the good must be in agreement with the right and a thin theory of the good is necessary to guide people in the right direction. In his later works he accepts that people will mostly be guided by some moral or religious thought. Niebuhr believed that a prophetic religion combines an utmost seriousness about history with a transcendent norm. Hope, faith and love form the foundation of a call to a continual struggle for justice and equality. The boundaries in which justice is sought are being continually extended as global cooperation and dependence increase. Perfect justice would be a state of solidarity with no conflict of interests. Because people are a combination of vitality and reason, the social coherence of life can never be based on pure rationality. Our truth is never the truth; we are always subjective and prejudiced. There can be no universal rational standards of justice or neutrality in social struggle. Love is the primary law of nature and a fundamental requirement of social existence. We are called to involvement in society by the very nature of our justification by faith. Equality as the pinnacle of the ideal of justice points towards love as the final norm of justice; for equal justice is the realization of community under the conditions of sin. Justice as imperfect love aims for an equality which is increasingly inclusive and continuously creates space for people to live in harmony. In the final chapter, Rawls and Niebuhr are brought into critical discussion with other theologians. The Christian preference for the poor, an inherent part of theological justice begins the discussion. The importance of moral reasoning for justice comes into conflict with Rawls’s idea that there should be no thick theory of the good influencing justice. Human dignity is an important facet of justice. The inalienable dignity owed to every human being, created in the image of God, is an essential part of theology and can enrich secular theories of justice. Justice necessitates community. People learn how to behave in a way which is just, moral and ethical from their associations in communities. The church community can provide an important place where dialogue and learning can take place. The boundaries of justice are ever-increasing. Globalisation presents challenges to where and how justice is implemented and we become increasingly aware of how our actions affect other people. The responsibility of the struggle for justice is everincreasing. The eschatological hope and the specific way of life which can be offered by the church complete the Christian notion of justice. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n kritiese studie van die werk van die politieke filosoof John Rawls en die teoloog Reinhold Niebuhr. Hierdie denkers se werk word met teologiese nadenke in gesprek gebring om sodoende ’n Christelike idee van geregtigheid te vorm wat meer as billikheid wil wees, en wat terselfdertyd die onmoontlikheid van perfekte liefde in dié wêreld erken. Rawls se twee beginsels van geregtigheid vorm die basis van die argument, deurdat vryheid voor gelykheid geplaas word en met die enigste toelaatbare ongelykhede dié wat tot die swakstes se voordeel is. Hy maak nie gebruik van godsdienstige of morele arugmente om geregtigheid te begrond of vul nie – enige begrip van die goeie moet in ooreenstemming met die regte wees en slegs ’n dun teorie van die goeie is nodig om mense in die regte rigting te lei. Hy aanvaar in sy latere werk dat die meeste mense tog deur morele denke of godsdiens gelei sal word. Niebuhr glo dat ’n profetiese godsdiens ’n diepe erns met die geskiedenis met ’n transendente norm kombineer. Hoop, geloof en liefde vorm die grondslag van ’n oproep tot ’n voortdurende stryd om geregtigheid en gelykheid. Die beperkinge waarbinne geregtigheid gesoek word, word voortdurend uitgebrei soos globale samewerking en afhanklikheid verhoog. Volmaakte geregtigheid sou ’n toestand van solidariteit met geen konflik van belange wees. Omdat mense 'n kombinasie van vitaliteit en rede is, kan die sosiale kohesie van die lewe nooit op suiwer rasionaliteit gebaseer word nie. Óns waarheid is nooit dié waarheid nie en ons is altyd subjektief en bevooroordeeld. Daar kan geen universele rasionele standaarde van geregtigheid of neutraliteit in die sosiale stryd wees nie. Liefde is die primêre wet van die natuur en ’n fundamentele vereiste vir sosiale bestaan. Ons word geroep tot betrokkenheid in die samelewing op grond van die regverdigmaking deur geloof. Gelykheid as die toppunt van geregtigheid verwys na liefde as die finale norm van geregtigheid, want gelyke geregtigheid is die verwesenliking van die gemeenskap onder die voorwaardes van die sonde. Geregtigheid as onvolmaakte liefde het gelykheid wat toenemend inklusief is en voortdurend ruimte skep waar mense in harmonie kan lewe ten doel. In die laaste hoofstuk van hierdie studie word Rawls en Niebuhr in kritiese gesprek met ander teoloë gebring. Die bespreking begin met die Christelike voorrang vir die armes, ’n basiese element van teologiese geregtigheid. Die belang van morele redenering vir geregtigheid kom in konflik met Rawls se idee dat enige dik teorie van die goeie geregtigheid nie behoort te beïnvloed nie. Menswaardigheid is 'n belangrike faset van geregtigheid. Elke mens – as beeld van God – se onvervreembare waardigheid, vorm ’n noodsaaklike deel van die teologie en kan sekulêre teorieë van geregtigheid verryk. Geregtigheid vereis gemeenskap. Mense kan in gemeenskappe leer hoe om op te tree op 'n manier wat regverdig, moreel en eties is. Die kerk as gemeenskap kan 'n belangrike plek wees waar dialoog en opvoeding kan plaasvind. Die omvang van geregtigheid neem steeds toe. Globalisering bied uitdagings oor waar en hoe geregtigheid geïmplementeer behoort te word en ons raak meer bewus van hoe ons aksies ander mense beïnvloed. Die verantwoordelikheid vir die stryd om geregtigheid neem ook steeds toe. Die eskatologiese hoop en die manier van lewe wat die kerk kan aanbied voltooi die Christelike idee van geregtigheid.

Thesis advisor: Lisa S. Cahill / This dissertation makes a case for renewed attention to the notion of collective agency and responsibility in Christian ethics. The overarching argument is that the kinds of moral claims we frequently make on social groups cannot be adequately reduced to individual or structural terms, and that a rightly construed sense of collective agency can help fill this conceptual gap. This view is in keeping with important elements of Christian reflection on the nature of social interaction and social life, and the main goal of the dissertation is the development of a model for understanding some groups as collective moral agents. After a survey of treatments of the problem of collective agency and responsibility in the Bible and Christian theology in the introduction, the dissertation turns to the work of two major figures in twentieth century Christian ethics, Jacques Maritain and Reinhold Niebuhr, to provide the central elements of this view of collective agency. Namely, these figures supply contrasting but mutually correcting accounts of individual intersubjectivity, structural non-reducibility, and collective intentionality in social groups. Perspectives from the social sciences and from analytic philosophy help clarify the issues at hand and adjudicate the differences between Maritain and Niebuhr. The dissertation ends with a theological synthesis of the forgoing discussion, proposing a view of the potential for collective moral agency that takes account of the capacity for both friendship and coercion in human intersubjectivity, for both community and conflict in social organization, and for both intentional creativity and impersonal functionality in the interaction of individual and structural elements of social life. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Stellvertretung represents a consistent and central hermeneutic for Bonhoeffer. This thesis demonstrates that, in contrast to other translations, a more precise interpretation of Bonhoeffer's use of Stellvertretung would be 'vicarious suffering'. For Bonhoeffer Stellvertretung as 'vicarious suffering' illuminates not only the action of God in Christ for the sins of the world, but also Christian discipleship as participation in Christ's suffering for others; to be as Christ: Schuldübernahme. In this understanding of Stellvertretung as vicarious suffering Bonhoeffer demonstrates independence from his Protestant (Lutheran) heritage and reflects an interpretation that bears comparison with broader ecumenical understanding. This study of Bonhoeffer's writings draws attention to Bonhoeffer's critical affection towards Catholicism and highlights the theological importance of vicarious suffering during a period of renewal in Catholic theology, popular piety and fictional literature. Although Bonhoeffer references fictional literature in his writings, and indicates its importance in ethical and theological discussion, there has been little attempt to analyse or consider its contribution to Bonhoeffer's theology. This thesis fills this lacuna in its consideration of the reception by Bonhoeffer of the writings of Georges Bernanos, Reinhold Schneider and Fyodor Dostoevsky. Each of these writers features vicarious suffering, or its conceptual equivalent, as an important motif. According to Bonhoeffer Christian discipleship is the action of vicarious suffering (Stellvertretung) and of Verantwortung (responsibility) in love for others and of taking upon oneself the Schuld that burdens the world.

The question of the nature and meaning of history has become increasingly important in contemporary thought. In theological circles, it has become the central theme of discussion. Thereare a number of reasons why this is so. The events of the times in which we live have brought about a definite rejection of any knowledge-equals-progress idea of history as well as a call for interpretation of the profound social crises which we confront. The widespread influence of existentialism, with its emphasis on relativism and subjectivism, has brought into question not only the nature of history, in terms of present reality, but also the validit of the historians' pursuits. Beginning from the point of Christian ethics and giving considerable attention to the nature of man, [Reinhold] Niebuhr develops his concept of history quite differently from [Rudolf] Bultmann. It will be the task of this paper to examine the idea of history in the thought of each of these men and then, through a critique and comparison, evaluate each in terms of their strengths and weaknesses as well as their similarities and differences.

Dissertation--Paderborn--Universität, 2002. / Bibliogr. p. 477-494.

Habilitationsschrift--Theologische Fakultät--Göttingen--Georg-August-Universität, 1997. / Bibliogr. p. 324-333.

Thesis (Ph. D. in Religion)--Vanderbilt University, March 2004. / Title from PDF title screen. Includes bibliographical references.