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Stolina, Ralf

vision of or union (ἕνωσις/hénōsis) with it. Negative theology thus represents a mystagogic path of knowledge, leading to the divine mystery. The basic principle of negative theology is that the divine On...

Michael Fagenblat

© Koninklijke Brill NV, Leiden, 2008 JJTP 16.1 Also available online – LEVINAS AND MAIMONIDES: FROM METAPHYSICS TO ETHICAL NEGATIVE THEOLOGY Michael Fagenblat Monash University Abstract After an initially sympathetic reading of Maimonides, Levinas develops an ambiva- lent attitude

Davies, Oliver

“If we cannot say what God is, we can at least say what he is not” (Athanasius Ep. mon. 2). As an attempt conceptually to show forth the transcendence (Immanence and Transcendence) of the divine essence by means of human reason, Christian negative theology rests on the premise of God’s absolute

D.W. Palmer

ATHEISM, APOLOGETIC, AND NEGATIVE THEOLOGY IN THE GREEK APOLOGISTS OF THE SECOND CENTURY BY D. W. PALMER In the second century A.D., negative definition of deity appears occa- sionally and incidentally among the apostolic fathers;' it is prominent in the writings of the gnostics and their

Rainer Hillenbrand

Angelus Silesius describes the mystical deification of the human soul as its inclusion in the Trinity. He uses traditional comparisons and metaphors, as formed on biblical basis by the Fathers to illustrate the inner Trinitarian relations, but also geometric and naturalistic analogies to lead the soul in three ways into God. These are always figurative appellations which, paradoxically, according to negative theology, can also be negated for the very essence of God, which remains unnameable. In this mystical unity, which in the teaching of the church can only happen by grace, but not in a pantheistic fashion by nature, man preserves the creaturely difference to the Creator. Even in the earliest epigrams, Scheffler’s Catholic point of view is that God cannot resist this union of love, and that therefore only man, with his free will, is responsible for its success. The model of the saints and the ethical demand for the keeping of the commandments and the doing of the good works, which confirm the authenticity of this mysticism as well as their conformity with the ecclesiastical tradition, also fit in with this result.

Matyáš Havrda

, exegesis of the High Priest, symbolism, negative theology, Valentinianism, soteriology Th e following paper is a selection of observations I made during my work on the Czech translation of Clement of Alexandria’s Stromata , book fi ve. 1 Out of the few instances where I was able to add anything to the rich


Das Verhältnis von Ich und dem Anderen

Karen Gloy

Das Buch behandelt die Aspekte der Andersheit in seiner ganzen Breite von der Intersubjektivität über das Ich in seiner Andersheit bis zur Andersheit Gottes und dem prärationalen und hyperrationalen Anderen.
Unsere westliche Kultur ist, bedingt durch die Tradition, eine Ich-zentrierte, die den Anderen und das Andere weitgehend vernachlässigt hat. Mit den sich 2015 über Europa ergießenden Flüchtlingsströmen und der Begegnung mit den Fremden trat das Problem grundsätzlich wieder auf die Tagesordnung und forderte das Nachdenken über die Anderen und das Andere heraus. Im vorliegenden Buch steht das Andere in allen Facetten zur Disposition. Das Buch ist für Leser gedacht, die kritisch auf die einseitige Akzentuierung des Ego (des Selbst) in der westlichen Welt reflektieren. Wie Heidegger von einer Seinsvergessenheit sprach, so kann man bezüglich unserer Kultur von einer Alteritätsvergessenheit sprechen.