Search results for ""author ingolf u. dalferth""

Ingolf U. Dalferth bietet in diesem Buch den Grundriss einer orientierungsphilosophischen Theorie der Hermeneutik, die Hermeneutik als Kunstlehre der Kunstpraxis des Verstehens in den Blick fasst und Verstehen als die Tätigkeit und das Vermögen von Menschen, sich durch das Kommunizieren mit anderen gemeinsam in den Sinn-Welten des menschlichen Lebens verlässlich zu orientieren. Er geht von der menschlichen Praxis des Kommunizierens und Verstehens aus und zeigt, wie diese zur Kunst der Orientierung in den Sinn-Welten des Lebens werden kann. Er untersucht, wo diese Kunstpraxis im Leben ihren Ort hat. Und er analysiert konkrete Gestalten dieser Kunstpraxis in zentralen Bereichen und Formen des menschlichen Lebens. Das erste wird am Leitfaden des Topos Verstehen entfaltet, das zweite am Topos Text, das dritte am Topos Dasein und das letzte am Topos Glauben. Entsprechend bietet das erste Kapitel Grundlinien einer philosophischen Hermeneutik, in der die Frage nach dem Verstehen des Verstehens im Zentrum steht. Das zweite Kapitel skizziert eine Texthermeneutik, die dem Verstehen von Sinn in der Kommunikation durch Texte nachgeht. Das dritte Kapitel verankert dieses Sinnverstehen in einer Daseinshermeneutik, in der Verstehen als ein grundlegender Modus menschlicher Orientierung in den Sinn-Welten des Lebens in den Blick genommen wird. Und das vierte Kapitel bietet Grundzüge einer theologischen Hermeneutik des christlichen Glaubens, in der dieser als Resultat der Kommunikation des Wortes Gottes durch Texte entfaltet wird und das Verstehen des Glaubens als hermeneutische Dynamik des Mehrfachsinns, die durch das rekursive Setzen orientierender Unterscheidungen zum Aufbau der Sinn-Welten des Glaubens führt.

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Safeguarding the distinction between God and world has always been a basic interest of negative theology. But sometimes it has overemphasized divine transcendence in a way that made it difficult to account for the sense of God's present activity and experienced actuality. Criticisms of the Western metaphysics of presence have made this even more difficult to conceive. On the other hand, there has been a widespread attempt in recent years to base all theology on (religious) experience; the Christian church celebrates God's presence in its central sacraments of baptism and Eucharist; process thought has re-conceptualized God's presence in panentheistic terms; and some have argued that God might be poly-present, not omnipresent.But what does it mean to say that God is present or absent? For Jews, Christians, and Moslems alike God is not an inference, an absentee entity of which we can detect only faint traces in our world. On the contrary, God is present reality, indeed the most present of all realities. However, belief in God's presence cannot ignore the widespread experience of God's absence. Moreover, there is little sense in speaking of God's absence if it cannot be distinguished from God's non-presence or non-existence. So how are we to understand the sense of divine presence and absence in religious and everyday life? This is what the essays in this volume explore in the biblical traditions, in Jewish and Christian theology and philosophy, and in contemporary philosophy of religion.

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Religious, philosophical, and theological views on the self vary widely. For some the self is seen as the center of human personhood, the ultimate bearer of personal identity and the core mystery of human existence. For others the self is a grammatical error and the sense of self an existential and epistemic delusion. Buddhists contrast the Western understanding of the self as a function of the mind that helps us to organize our experiences to their view of no-self by distinguishing between no-self and not-self or between a solid or 'metaphysical' self that is an illusion and an experiential or psychological self that is not. There may be processes of 'selfing', but there is no permanent self. In Western psychology, philosophy, and theology, on the other hand, the term 'self' is often used as a noun that refers not to the performance of an activity or to a material body per se but rather to a (gendered) organism that represents the presence of something distinct from its materiality. Is this a defensible insight or a misleading representation of human experience? We are aware of ourselves in the first-person manner of our ipse -identity that cannot fully be spelled out in objectifying terms, but we also know ourselves in the third-person manner of our idem -identity, the objectified self-reference to a publicly available entity. This volume documents a critical and constructive debate between critics and defenders of the self or of the no-self that explores the intercultural dimensions of this important topic.

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To understand reality in terms of what is possible has methodological implications which a contemplative philosophy makes explicit. The goal is no longer to determine how things are or must be but rather to provide an overview of how they could be and the diversity with which they already appear. The function of philosophy is not the discovery of a single answer but rather a careful description of the diversity and the heterogeneity of possible answers in different contexts and practices. This approach, inspired by Wittgenstein, was applied to the philosophy of religion by Dewi Z. Phillips (1934-2006) in particular. This volume explores his contemplative philosophy of religion in an intense and lively discussion, showing how the description of religious faith and the access to its practice and language change unexpectedly and provocatively in this way of thinking.

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According to the Universal Declaration of Human Rights (1948), religious conversion is a fundamental human right. Not all religious traditions accept this. Some allow conversion only to their religion but deny it to their own members. Some distinguish between voluntary conversion, which they accept, and organized proselytism, to which they object. Some accept it as a fact, which they regret, and others threaten converts with the death penalty for leaving the religion into which they were born. However, there are many kinds of conversion: philosophical, intellectual, moral, spiritual, and there are many kinds of religious conversion. The 32nd Conference of Philosophy of Religion at Claremont Graduate University in 2011 addressed this complex issue from religious, legal, philosophical and theological perspectives.

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The interplay between activity and passivity in religious practices in general and religious beliefs and emotions in particular is a central and controversial issue in philosophical, theological and psychological thought past and present. This conference volume is organized around Schleiermacher's central idea of the 'feeling of ultimate dependence' and Kierkegaard's existential analysis of the fundamental passivity of passion. Three studies elucidate important strands in the theological and philosophical background of these insights in Paul the Apostle, Luther, Melanchthon, Hobbes and Spinoza. Three further studies look at concrete examples of affects, emotions, or passions in religious life such as anxiety, fear of God, wonder, and pathos of faith that move the debate in distinct ways beyond Schleiermacher and Kierkegaard. All contributions do not restrict what they say to historical analyses but aim at making a contribution to contemporary debates.Contributors:Ingolf U. Dalferth, C.J. Dickson, M. Jamie Ferreira, Arne Grøn, Teri Merrick, Michael Moxter, Cornelia Richter, Robert C. Roberts, Michael Rodgers, Amy M. Schmitter, Philipp Stoellger, Thandeka

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The idea of humanity is more controversial today than ever before. Traditionally, answers to the questions about our humanity and 'humanitas' (Cicero) have been sought along five routes: by contrasting the human with the non-human (other animals), with the more than human (the divine), with the inhuman (negative human behaviors), with the superhuman (what humans will become), or with the transhuman (thinking machines). In each case the question at stake and the point of comparison is a different one, and in all those respects the idea of humanity has been defined differently. What makes humans human? What does it mean for humans to live a human life? What is the humanitas for which we ought to strive? This volume discusses key philosophical and theological issues in the current debate, with a particular focus on transhumanism, artificial intelligence, and the ethical challenges facing humanity in our technological culture.

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Paul Ricœur (1913-2005) was one of the most distinguished and prolific philosophers of religion in the second half of the 20th century. Through his wide-ranging writings, a self-reflective and critical approach to hermeneutics became an indispensable tool for the philosophical interpretation of the complex text worlds of religious traditions and for critical reflection on cultural phenomena. His philosophical hermeneutics was sensitive to the lack of transparency of the human self and the corresponding intricacies of direct and indirect communication in religion and culture. It was open to the analytic and phenomenological traditions but, by combining phenomenological description with hermeneutical interpretation, also decisively different from other contemporary approaches. On the occasion of the 100th anniversary of his birth this volume explores and evaluates Ricœur's contributions to the hermeneutic turn in the philosophy of religion. His hermeneutical phenomenology enriches and reorients the contemporary practice of philosophy of religion, moving beyond the barren varieties of metaphysical theism and antitheism in both the analytic and post-analytic traditions.

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Revelation is a central category in many religions. Judaism, Christianity, Islam, Mormonism or Unificationists are difficult if not impossible to imagine without it. For some, revelation signifies a decisive event in the past, for others it is a present reality. It plays a central role in shaping religious identities, and it is the reason for much criticism. Some follow a religion only because of its claim to divine revelation, whereas others criticize it as "hearsay upon hearsay" (Paine) on which they would never rest their belief. For some, God has put everything at risk in revelation, including his own being, exposing himself to the utter contingency of existence; for others, even the idea of revelation is an embarrassment to their understanding of a perfect and absolute God. Sometimes revelation is used to refer to a special source of information about the divine accessible only to a few, in the hand of others it becomes virtually indistinguishable from religious experience or experience in general. Sometimes revelation is understood to be self-communicating and self-authenticating, at other times revelations need mediations and mediators. In some traditions, true revelation is always personal and experienced, and past revelation must continually be made revelation again. Some religions have built elaborate institutions of priests and privileged interpreters to safeguard their revelation, control access to it and to protect the right way of interpreting and communicating it. Theologies have distinguished between natural and supernatural, general, specific and individual, personal and impersonal revelation, between revelation, inspiration and incarnation, or between revelation and divine self-revelation. But claims to revelation have also been criticized as strategies of self-immunization, which allow religions to avoid critical public debate of their views and teachings, or legitimize the position of those in power.The 33rd Conference of Philosophy of Religion at Claremont Graduate University in 2012 addressed these complex issues by concentrating on three areas of debate: I. Revelation and Reason, II. Hermeneutics of Revelation, III. Phenomenology of Revelation.

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Is it true that insistence on autonomy and diversity weakens social cohesion, or that striving for justice, equity and equality undermines individual freedom? A long tradition has seen the common good as the social order in which individuals and groups can best strive for perfection. Liberal societies insist that this perfecting must not be done at the cost of others or by restricting the right to such a striving only to some and not granting it also to others. However, in a time of growing social and cultural diversity and inequality the traditional tensions between individual freedom and social responsibility have increased to a point where the binding forces of our societies seem to be exhausted. How much individuality and what kinds of diversity are we ready to accept? How much autonomy and diversity are possible without destroying social cohesion and human solidarity? And how much social commonality is necessary to be able to live an autonomous life and do justice to diversity?

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Negativity is omnipresent in human life and thinking. Without it, contingency and otherness, subjectivity and power, transcendence and immanence and other manifestations of the pluriform dynamics between signifier, signified and meaning in human life and culture cannot be understood. This volume explores the significance of negativity in Western and Eastern thought in four central areas: in the traditions of negative theology in the West; in the dialectics of negativity in the wake of Hegel and in existential philosophy; in versions of negative dialectics and negative hermeneutics in the 20th century; and in Buddhist thought about emptiness, Korean philosophies of nothingness, and the similarities and differences between the mystical traditions of the East and the West. Together, the four parts outline a panorama of questions, positions, and approaches that must be explored by anyone who wants to address questions of negativity in the context of contemporary philosophical, theological, ethical, and existential challenges.

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Hope is a fundamental but controversial human phenomenon. For some it is Pandora's most mischievous evil, for others it is a divine gift and one of the highest human virtues. It is difficult to pin down but its traces seem to be present everywhere in human life and practice. Christianity as a comprehensive practice of hope cannot be imagined without it: Christians are not believers in dogmas but practitioners of hope. In other religious traditions the topic of hope is virtually absent or even critically rejected and opposed. Some see hope as the most humane expression of a deep-seated human refusal to put up with evil and suffering in this world, while others object to it as a form of delusion and an escapist reluctance to face up to the realities of the world as it is. Half a century ago hope was at the center of attention in philosophy and theology. However, in recent years the discussion has shifted to positive psychology and psychotherapy, utopian studies and cultural anthropology, politics and economics. This has opened up interesting new vistas. It is time to revisit the subject of hope, and to put hope back on the philosophical and theological agenda.

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On theological grounds, Ingolf U. Dalferth argues the case for taking a critical stance towards the current leave-taking of secularization and the fashionable proclamation of a new post-secular religious epoch. Right from the start, the Christian faith has made a decisive contribution to the secularization of the world, the criticism of religion, religions and religiosity. Christian faith is concerned with God's presence in all areas of life, often beyond the usual religious forms and in distinction towards them. The orientation towards this ultimate presence and therefore towards antecedent transcendence in the immanence of a secular world leaves the alternative between religious and non-religious life behind. In this work, the author examines the new distinctions which this Christian life orientation demands.

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Debates about the unique, the singular, and the individual raise epistemological, hermeneutical, metaphysical, ethical, and theological problems. They are often discussed in separate discourses without attention to the multiple relationships that exist among these issues. This volume seeks to remedy this by linking three areas of discussion: the theological and metaphysical debates about divine uniqueness, the epistemological and hermeneutical debates about issues of singularity and (in)comparability, and the ethical debates about issues of human individuality and ethical formation. Taken together, this highlights the complex background of the current singularity debate and shows that it is worth paying attention to debates in other fields where similar questions are explored in a different way.

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The ideas of love and justice have received a lot of attention within theology, philosophy, psychology, sociology, and neuroscience in recent years. In theology, the theological virtues of faith, hope, and love have become a widely discussed topic again. In philosophy, psychology and neuroscience research into the emotions has led to a renewed interest in the many kinds and forms of love. And in moral philosophy, sociology, and political science questions of justice have been a central issue of debate for decades. But many views are controversial, and important questions remain unanswered. In this volume the authors focus on issues that take the relations between the two topics into account. The contributions move from basic questions about the relationships between love and justice through specific, but central problems of a just practice of love to social and political issues of the practice of justice in today's society

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The authors of this volume rethink our usual understanding of the relationship between faith, belief and skepticism. For some, "skeptical faith" is an oxymoron and faith and skepticism are mutually exclusive states or attitudes. Others argue that there is no proper faith without skepticism about faith. Taking John Schellenberg's recent work on the possibility of a "skeptical faith" as a starting point, the authors respond to and in some cases seek to go further than Schellenberg. In a variety of ways, the papers take up the following questions: How are we to construe the relationship between faith, belief, and skepticism if we seek to understand what is characteristic of a life of faith, or of unfaith? Is belief in God necessary for faith in God to be possible? Does one need to have sufficient reasons for believing something before one is rationally entitled to having faith in something? In short, what is the relationship between faith and belief, belief and understanding, understanding and experience, and experience and skepticism?

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