|
|
|
|
| LEADER |
02927nmm a2200265 u 4500 |
| 001 |
EB000714304 |
| 003 |
EBX01000000000000000567386 |
| 005 |
00000000000000.0 |
| 007 |
cr||||||||||||||||||||| |
| 008 |
140122 ||| eng |
| 020 |
|
|
|a 9789400992702
|
| 100 |
1 |
|
|a Olson, A.M.
|
| 245 |
0 |
0 |
|a Transcendence and Hermeneutics
|h Elektronische Ressource
|b An Interpretation of the Philosophy of Karl Jaspers
|c by A.M. Olson
|
| 250 |
|
|
|a 1st ed. 1979
|
| 260 |
|
|
|a Dordrecht
|b Springer Netherlands
|c 1979, 1979
|
| 300 |
|
|
|a XXIII, 198 p
|b online resource
|
| 505 |
0 |
|
|a I. Transcending-Thinking and Its Modalities -- I Introduction -- 1. Transcending in World-Orientation -- 2. Transcending and Existenz -- 3. Transcending in Speculative Metaphysics -- II. Transcending-Thinking and Philosophical Idealism -- II Introduction -- 4. Transcending in Historical Consciousness -- 5. Jaspers and Platonic Idealism -- 6. Jaspers and Kant -- 7. Unfolding the Enfolding: Jaspers and Mysticism -- III. Transcendence and Hermeneutics -- III Introduction -- 8. Transcending-Thinking as Hermeneutic Philosophizing -- 9. The Successors and the Critics of Karl Jaspers -- Afterword
|
| 653 |
|
|
|a Religion—Philosophy
|
| 653 |
|
|
|a Philosophy of Religion
|
| 041 |
0 |
7 |
|a eng
|2 ISO 639-2
|
| 989 |
|
|
|b SBA
|a Springer Book Archives -2004
|
| 490 |
0 |
|
|a Studies in Philosophy and Religion
|
| 856 |
4 |
0 |
|u https://doi.org/10.1007/978-94-009-9270-2?nosfx=y
|x Verlag
|3 Volltext
|
| 082 |
0 |
|
|a 210
|
| 520 |
|
|
|a ''The problem of Transcendence is the problem of our time. " I Needless to say, Transcendence was a particularly lively i~sue when Karl Heim wrote these words in the mid-1930's. Within the province of philosophi cal theology and philosophy of religion, however, it is always the prob lem, as Gordon Kaufman has recently reminded us. 2Por the question concerning the nature and the reality of Transcendence has not only to do with self-transcendence, but with the being of Transcendence-Itself, that is to say, with the nature and the reality of God as experienced and understood at any given time or place. Now there are those today who would claim that any further discus sion of the latter half of this proposition, namely,Transcendence-Itse1f or God, is worthless and quite beside the point. Such persons would claim that the particular logia represented by the theological sciences has collapsed by virtue of its object having disappeared. Indeed, when one surveys the contemporary scene in philosophy and theology, there is a good deal of evidence that this is the case':"" theology of late having be come something of a "spectacle," to use Pritz Buri's term. One of the reasons for this, we here contend, is that the richness and the diversity of the meaning of Transcendence has been lost. And even though we do not here intend to resolve the issue, neither do we assume that such an enqui ry is either impossible or irrelevant
|