Wissenschaftliche Studie, 2007
368 Seiten, Note: "-"
This book endeavors to reintegrate the spontaneous religious movement of monotheism, specifically the development of Judaism into Christianity, within a scientific or absolute framework. It aims to achieve this by building upon Hegel's previous attempt at this reintegration, while also incorporating insights from neo-Thomism. The book strives to offer a holistic and monistic view of reality, challenging traditional dualisms and presenting a unified system for understanding both religion and philosophy.
The book begins with an exploration of the concept of reality and its relationship to ideas, arguing that temporal substances are less real than the timeless truth of ideas. This sets the stage for examining religious traditions that claim to originate from outside the world and possess special authority.
Chapter 1 delves into the nature of faith and its potential rationality, while Chapter 2 introduces a Trinitarian philosophy that seeks to reconcile the divine infinity and immutability with the idea of intra-divine events or processes. Chapter 3 further investigates the notion of being, particularly in terms of identity in difference, and Chapter 4 examines the concept of creation, challenging the historical dualism between the divine and the created.
The following chapters explore various aspects of creation, including its relationship to metaphysics, infinity, and the divine life. These chapters also discuss the implications of this monistic view for understanding human nature and the world around us.
Beyond the initial chapters on creation, the book explores themes of transcendence and immanence, natural law, human rights, and the role of reason and dialectic in understanding the world. It further examines the relationship between religion and freedom, the nature of sacramental religion, and the possibilities for a cultural basis for the European Union.
Later chapters delve into Christian traditions and living philosophy, exploring concepts like reintegration, the sin paradigm, and the relationship between the One and the Many. They also address topics such as divine simplicity, reconciliation, and the nature of ideas as spirits.
The chapters on fossils, essence, esse, and simplicity examine the nature of creation, while further exploring the relationship between God, the universe, and humanity. These chapters also address the nature of infinity, angels, and the concept of becoming.
The final chapters examine the implications of this monistic perspective for contemporary religious traditions, especially Christianity, and explore concepts like infinite incarnation, eros, and the possibility of a Christianity without (or within) God.
This book explores the complex relationship between religion, philosophy, and science, focusing on themes of monotheism, creation, being, infinity, transcendence, immanence, reason, dialectic, and the human condition. It examines the evolution of religious thought, particularly within the Christian tradition, and its implications for understanding the world and our place within it. Important concepts include the Trinity, divine simplicity, creation as a constitutive aspect of the divine life, and the role of reason in understanding both religious and philosophical truths. This work also addresses the contemporary relevance of these ideas, exploring their implications for issues like ecumenism, human rights, and the nature of European identity.
The book adopts an idealist approach in a quasi-Quinean sense, presenting a monistic and holistic system that views religion and philosophy as integrated parts of an absolute reality beyond mere appearance.
Creation is viewed not through traditional dualism, but as a constituent part of the divine life itself, freed from the historic contradictions of the first principle's infinity.
Trinitarian philosophy is used to reconcile the Christian intuition of intra-divine processes with the concepts of divine infinity and immutability.
The epilogue attempts to shed light on the debate regarding Europe's cultural basis in relation to its Christian inheritance and metaphysical foundations.
Following G. Frege’s logic, the author argues that the world cannot be an object of thought without reason, emphasizing dialectic as the essential method of reason in both theology and the world.
Yes, the text explores how to deconstruct human rights and move beyond traditional natural law by examining human metaphysical nature without anthropocentrism.
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