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Fran26
 Naslov: Re: Ateizam
PostPostano: 10 tra 2015 10:47 
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This constitutive tension between historical reality and transcendental possibility discloses the basic problem of Rahner’s approach. We might put it in thesis form by saying that Rahner’s approach is still largely within the bounds of the idealistic philosophy of identity and its identifi cation of being and consciousness. Hence he argues directly from the undoubted openness of the human spirit to the infinite to the reality of that infinite. But surely a distinction has to be made here? In his reaching out to infinity – precisely, indeed, in that – man remains finite. Is it really possible for him as a finite being to conceive the infinite? Surely his way of knowing it must deny its true nature? Can he have more than a negative notion of the infinite? Isn’t that the point where man touches on the ultimate ground of his existence, and therefore comes up against an inevitable mystery? What that infinite really is remains open, ambiguous and ambivalent. It can be interpreted in numberless ways. We can call it the pantheistic ground of all reality; but we can also understand it as the expression of an ultimate absurdity of existence. We can interpret it sceptically and we can practise due self-restraint in revering in it that which resists exploration. We can also understand it theistically. Each of these approaches implies an option. The ultimate ground of our human being means an inescapable tension between being and consciousness. It implies that in his questioning, thinking and longing, man is on the one hand greater than reality, because in questioning, thinking and longing he overreaches reality. On the other hand reality is demonstrably greater than man; ultimately man cannot overtake reality. Man therefore is faced with an irremovable mystery. He himself, in fact, is an impenetrable mystery of that very kind. The lines of his being and nature cannot be seized in words. Walter Kasper "Jesus the Christ"
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johnny 5
 Naslov: Re: Ateizam
PostPostano: 11 tra 2015 10:49 
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Fran26 napisao:
This constitutive tension between historical reality and transcendental possibility discloses the basic problem of Rahner’s approach. We might put it in thesis form by saying that Rahner’s approach is still largely within the bounds of the idealistic philosophy of identity and its identifi cation of being and consciousness. Hence he argues directly from the undoubted openness of the human spirit to the infinite to the reality of that infinite. But surely a distinction has to be made here? In his reaching out to infinity – precisely, indeed, in that – man remains finite. Is it really possible for him as a finite being to conceive the infinite? Surely his way of knowing it must deny its true nature? Can he have more than a negative notion of the infinite? Isn’t that the point where man touches on the ultimate ground of his existence, and therefore comes up against an inevitable mystery? What that infinite really is remains open, ambiguous and ambivalent. It can be interpreted in numberless ways. We can call it the pantheistic ground of all reality; but we can also understand it as the expression of an ultimate absurdity of existence. We can interpret it sceptically and we can practise due self-restraint in revering in it that which resists exploration. We can also understand it theistically. Each of these approaches implies an option. The ultimate ground of our human being means an inescapable tension between being and consciousness. It implies that in his questioning, thinking and longing, man is on the one hand greater than reality, because in questioning, thinking and longing he overreaches reality. On the other hand reality is demonstrably greater than man; ultimately man cannot overtake reality. Man therefore is faced with an irremovable mystery. He himself, in fact, is an impenetrable mystery of that very kind. The lines of his being and nature cannot be seized in words. Walter Kasper "Jesus the Christ"


Još si na Kasperu, kolko to sad već dugo traje...
Valjda će biti gotovo do sljedeće Sinode o oibtelji.
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Fran26
 Naslov: Re: Ateizam
PostPostano: 12 tra 2015 18:16 
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johnny 5 napisao:
Još si na Kasperu, kolko to sad već dugo traje...
Valjda će biti gotovo do sljedeće Sinode o oibtelji.

Traje dosta dugo, koliko će još trajati? To je dobro pitanje. :)
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Fran26
 Naslov: Re: Ateizam
PostPostano: 23 lip 2015 10:26 
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If we take this highly problematic or aporetic situation of humanity seriously, then the main lines of man’s real nature cannot be produced until they reach a certain point called Jesus Christ. The most that we can show is a certain degree of convergence of the lines of human existence on Christ. Man has to acknowledge that in Jesus Christ everything which he hopes for is indeed fulfilled, but in an ultimately underivable way. That takes us, in contradistinction to Rahner, to a new definition of the relationship between anthropology and Christology, which I offer mainly in the tradition of J.E. Kühn, the most impressive speculative theologian of the Catholic Tübingen school of the nineteenth century. Christology is a substantial determination of anthropology which as such must remain open. In the sense of the classical notion of analogy, we have to say that however great the similarity between anthropology and Christology, the dissimilarity is still greater. Anthropology is so to speak the grammar which God uses to express himself. But the grammar as such is still available for a great number of pronouncements. It is concretely decided only through the actual human life of Jesus. If this distinction is not maintained, then fundamentally not very much that is new can happen in salvation history in contradistinction to the human transcendental consciousness beyond the mere fact that the idea of the absolute Redeemer is made actual in Jesus of Nazareth, and nowhere else. Walter Kasper "Jesus the Christ"
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Fran26
 Naslov: Re: Ateizam
PostPostano: 10 ruj 2015 19:47 
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If we abandon this substantial underivability of the Christ-event, we have to relativize the fact that the idea of the absolute Redeemer has been realized in Jesus of Nazareth. For if the underivability consists only of the ‘that’ but not at the same time of the ‘what’, we have to join Hans Urs von Balthasar in asking whether the absolute surrender and openness which Rahner attributes to Christ could not also be attributed to Mary. We could go further and follow D.F. Strauss in asking whether the nature of the idea is to expend its fulness in a single instance, or whether it is not more consonant with it to extend its riches in a multitude of complementary instances. We can deduce neither the content of the Christ idea nor the realization of that content in a single individual. We can do no more than acknowledge the fact that what we hope for in the deepest part of our being and nature has been fulfilled in Jesus Christ in a way which surpasses all expectation. Only if the category of the New is taken seriously, in that way, can we begin to see things historically, as in fact we have to pose the question and conduct the quest for Jesus Christ today. Walter Kasper "Jesus the Christ"
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naggar
 Naslov: Re: Ateizam
PostPostano: 11 ruj 2015 05:41 
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koji je smisao copy paste na engleskom
treba zabraniti prekomjereni copy paste
a na stranim jezicima pogotovo
kad ti toliko načitan, bar si mogao uložiti trud i prevesti tekst. 8)
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Fran26
 Naslov: Re: Ateizam
PostPostano: 13 ruj 2015 17:36 
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Whu i Musavi! Falite nam. :(
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veggietales
 Naslov: Re: Ateizam
PostPostano: 04 stu 2016 21:13 
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Preveden na hrvatskom pod naslovom "Zabluda ateizma" - novi dokumentarni film "The Atheist Delusion"

http://nacija.hr/2016/11/04/video-zabluda-ateizma/
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Fran26
 Naslov: Re: Ateizam
PostPostano: 13 sij 2019 20:57 
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MOGUĆNOST ODLUKE PROTIV BOGA

Prilikom naših razmatranja o biti subjektivne slobode radi se o tomu da se pojmi kako je sloboda raspolaganja sobom sloboda u odnosu na subjekta kao cjelinu, sloboda za ono od konačne i krajnje vrijednosti i sloboda koja se izvršuje u slobodnom apsolutnom Da ili Ne u odnosu na usmjerenost i porijeklo transcendencije, što nazivamo 'Bog'. I ovdje dolazimo - koliko je to uopće moguće na jedan više filozofijsko-antropologijski način - u blizinu toga što, u teologijskom smislu, znači krivnja.

Netematsko potvrđivanje ili nijekanje Boga u svakom slobodnom činu

Sloboda ili subjektivnost, koja je 'predmet' same slobode, sloboda za ono od konačne i krajnje vrijednosti i sloboda za ili protiv Boga međusobno su povezane. Jer transcendencija u odbijajućoj prisutnosti apsolutne Tajne koja nam se šalje jest uvjet mogućnosti subjektivnosti i slobode. Zato što je taj horizont apsolutne transcendentalnosti, zvan 'Bog', polazište i dolazište našega duhovnog kretanja, mi smo zapravo tek subjekti, a time i slobodni. Jer posvuda gdje mi je dan jedan takav horizont, dotično je biće već zatvoreno u sebe u jednoj određenoj unutarnjoj omeđenost i, a da to ono samo ne zna, te stoga također nije slobodno. Za nas je sada odlučujuće to što ta sloboda kao Da ili Ne implicira slobodu u odnosu na svoj vlastiti horizont. Naravno da je ljudski, predmetno, povij esno i u konkretnoj personalnosti posredovana sloboda uvijek i sloboda na nekom kategorijalnom objektu; sloboda se događa u posredovanju putem konkretno susretnutoga svijeta i prije svega putem druge osobe, čak i tamo gdje ta sloboda nastoji da neposredno i tematski bude sloboda u odnosu na Boga. Upravo ni u jednom takvom aktu tematskoga Da ili Ne u odnosu na Boga, to Da nije neposredno postavljeno u odnosu na Boga izvornog transcendentalnog iskustva, već samo u odnosu na Boga tematske, kategorijaine refleksije, u odnosu na Boga u pojmu, možda čak samo u odnosu na Boga u kumiru, a ne neposredno i samo u odnosu na Boga transcendentalne prisutnosti. No, zato što je u svakom aktu slobode, koji se kategorijalno bavi jednim sasvim određenim predmetom, jednim sasvim određenim čovjekom, kao uvjet mogućnosti jednoga takvog akta još uvijek dana transcendencija prema dolazištu i polazištu svih naših duhovnih akata - dakle transcendencija k Bogu - u svakom takvom aktu mogu i moraju biti dani netematsko Da ili Ne u odnosu na tog Boga izvornog transcendentalnog iskustva. Sa subjektivnošću i slobodom dano je to da ta sloboda nije samo sloboda u odnosu na predmet kategorijalnog iskustva u apsolutnom horizontu Boga, nego je to - premda uvijek samo posredovano - odlučujuća sloboda u odnosu na Boga i sloboda za Boga. U tom smislu, na radikalan način, Boga posvuda susrećemo kao pitanje upućeno našoj slobodi, susrećemo ga neizričito, netematski, neobjektivirano, neiskazano u svim svjetskim stvarima i stoga prije svega u onom bližnjem. To ne isključuje obvezu transcendiranja. No, ta nam obveza ne daje odnos prema Bogu u izvornoj slobodi, nego predstavlja tematiziranje i objektiviranje odnosa naše slobode prema Bogu koja je su-dana u izvornoj biti subjekta kao takvog. Karl Rahner "Temelji kršćanske vjere: uvod u pojam kršćanstva"
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Fran26
 Naslov: Re: Ateizam
PostPostano: 14 sij 2019 18:18 
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Horizont slobode kao njezin 'predmet'

Zašto je sada transcendentalni horizont naše slobode ne samo uvjet mogućnosti slobode, nego i njezin pravi 'predmet'? Zašto se u svojoj slobodi ne bavimo samo nama samima, zašto u odnosu na naš su-svijet i osobni okolni svijet ne djelujemo samo tako što ili udovoljavamo zbiljnosti ili je razaramo u onom beskonačno širokom horizontu transcendencije, iz kojega slobodno izlazimo u susret sebi samima, našemu su-svijetu i okolnom svijetu? Zašto je, povrh toga, taj horizont također 'predmet' te slobode u izricanju Da ili Ne njemu samome, gdje je on svakako per definitionem također još jednom uvjet mogućnosti kazivanja Ne njemu samom, gdje se on, dakle, kao uvjet mogućnosti slobode nužno i neizbježno može potvrditi ili zanijekati kao 'netematski' predmet te gdje je tako u aktu te niječuće slobode dano apsolutno proturječje time što se Bog istodobno potvrđuje i niječe? Kako to da se ta zadnja gorostasnost ujedno izmiče i time relativira u vremenitost, tako da se takvo osobno ozbiljenje u izricanju Da i Ne Bogu nužno objektivira na konačnom materijalu našega života i njegovoj vremenskoj i prostornoj protežnosti i posreduje putem tog materijala? To je pitanje koje trebamo postaviti. Karl Rahner "Temelji kršćanske vjere: uvod u pojam kršćanstva"
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