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HERMENEUTICAL TURN OF DAVID TRACY : FROM BLESSED RAGE FOR THE ORDER TO THE ANALOGICAL IMAGINATION
Full text linkDisertacija posebnu pozornost posvećuje teološkoj misli sjevernoameričkog teologa Davida Tracyja (r. 1938.) koji je cjelokupno svoje istraživanje posvetio fenomenu pluralizma. Svojim djelom Analoška imaginacija: kršćanska teologija i kultura pluralizma (1981.) Tracy je izvršio hermeneutički zaokret u odnosu na prijašnje djelo Blagoslovljeni bijes za redom: novi pluralizam u teologiji (1975.). Cilj je doktorskog rada kritički analizirati Tracyjevo djelo Blagoslovljeni bijes za redom kako bi se sustavno rekonstruirao Tracyjev hermeneutički zaokret u djelu Analoška imaginacija. Doktorski rad strukturiran je u tri cjeline i devet poglavlja. U prvoj cjelini teološka misao Davida Tracyja smješta se u kontekst teologije 20. stoljeća (1. poglavlje) te se iznosi pregled njegove misli kroz četiri glavna razdoblja (2. poglavlje). Zatim, autor opisuje najvažnija razdoblja i autore iz povijesti hermeneutike koji su obilježili razumijevanje iste (3. poglavlje i 4. poglavlje). U trećoj cjelini iznose se glavne teze Blagoslovljenog bijesa za redom (5. poglavlje) i Analoške imaginacije (6. poglavlje), zatim se opisuje Tracyjev hermeneutički pristup u navedenim knjigama (7. i 8. poglavlje) da bi se u zadnjem poglavlju prikazale temeljne značajke Tracyjevog hermeneutičkog zaokreta (9. poglavlje). Autor polazi od činjenice kako je u središtu knjige Blagoslovljeni bijes za redom revizionistički teološki model utemeljen na fenomenološko-metafizičko-korelacijskoj metodi koji želi ponovno ispitati dva teološka izvora: kršćanski tekstovi i zajedničko ljudsko iskustvo te jezik. U Analoškoj imaginaciji Tracyjev više ne favorizira tradicionalnu metafizičku analizu koja dovodi do istine, nego prednost daje hermeneutici koja unutar različitih tradicija pronalazi njihov bitni sadržaj koji naziva klasikom. Tracyjev hermeneutički zaokret temelji se na različitom shvaćanju hermeneutike u Analoškoj imaginaciji. Autor se služi sljedećim metodama: povijesno-teološkom, povijesno-kritičkom, komparativnom, analitičko-kritičkom, kritičko-evaluativnom te metodom prikaza i sinteze. Disertacija u širem smislu doprinosi boljem razumijevanju međureligijskog i interkulturalnog dijaloga, a u užem smislu boljem razumijevanju Tracyjevih radova.Dissertation pays special attention to North American Catholic theologian David Tracy (born in 1938). He has devoted his entire theological investigations to phenomenon called "pluralism". Main thesis of this work is next: in his book The Analogical Imagination: Christian Theology and the Culture of Pluralism (1981) Tracy performed hermeneutical turn in regard to his earlier work Blessed Rage for Order: New Pluralism in Theology (1975). The goal of this doctorate is to show Tracy's hermeneutical turn by critically analyzis of both his most important books. The two main hypothesis are as follows: central method of revisionist model in The Bessed Rage for Order is phenomenological-metaphyisical-correlational method, and central claim of Analogical Imagination is theological strategy of analogical imagination that is capable of becoming a part of broader dialogue in public. Author of dissertation splits his work into three sections and nine chapters. In the first section named Overview of David Tracy's theological thought, after short introduction to theology of David Tracy in reference to theology of the twentieth century (first chapter), author gives an overview of Tracy's theological thoughts (second chapter). His work is divided into four periods: early thinking, hermeneutical turn, interreligious-dialogical thinking and postmodern search. It has been shown that Tracy never stayed at the same point of view that he permanently change and evaluate his thinking depending on new theological situations and problems. Thus, after his doctorate about theological investigations of Bernard Lonergan, Tracy has found that Lonergan's thinking is inadequate to present situation. Lonergan's achievements on the method in theology are not in the focus of theological investigations any more. New problem that arises in our horizon is pluralism. Tracy leaves achievements of his teacher Lonergan and turns into problems that poses phenomenon called "pluralism". First, in Blessed Rage for Order, in the context of fundamental theology, he discussed pluralism in theology. Uncontented with resolutions of ortodox, liberal, neoortodox and radical theology he proposes revisionist model that will adequately relate two theological sources: common human experience and language, and Christian texts. After searching for adequate theological model he did hermeneutical turn in The Analogical Imagination. Within systematic theology and by expanding question of pluralism in theology to wider society and culture, he amounts theological strategy of analogical imagination. Afterwards he applies analogical imagination to interreligous dialogue with Buddhism and to the dialogue with psychoanalysis and philosophy, especially in his book Dialogue with Other: the Inter-religious Dialogue (1990) In the last period he wrote about postmodernism and theology in On Naming the Present (1994). Author summarizes that Tracy never stops on the merely one theological problem. His mind is never static. As culture and society change and pose the new questions he is focused on new theological strategies. Author conludes this section by statement that the key thought of his work is pluralism. Tracy never stops thinking about theology in always new pluralistic contexts. Second section is called Hermeneutics as precondition of understanding David Tracy's theological turn. Author is convinced that it is impossible to comprehend Tracy's hermeneutical turn without short introduction to the key authors of hermeneutic tradition (third chapter). Therefore author brings explanations of basic terms connected with hermeneutics and by historical-critical method and method of representation which presents main period in history of hermeneutics and key authors. He highlights that the biggest change in history of hermeneutics has happened when Friedrich Schleiermacher distinguished philosophical from biblical hermeneutics. Schleiermacher is the founder of philosophical hermeneutics which is then elaborated by Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. Last two philosophers are in the focus of author's interest because Tracy's hermeneutical turn is primary influenced by Gadamer and Ricoeur. Author sums up that the key features in history of hermeneutics are as follows: first is school of Alexandria which is oriented on interpretation of Bible based on analogy, second feature is school of Antiohia which prefers literally intepretation and third is synthesis of this two traditions with his major representative in St. Augustine. Author has concluded that Tracy's hermeneutic strategy is mainly like the third option, respectively Tracy uses synthesis of Alexandrian and Antiohian school which means that he includes allegorical and literally interpretation. Also, in this section, author represents main characteristics of philosophical hermenutics of Gadamer and Ricoeur. He concludes that te major difference between them is based on their understanding of the method. While Gadamer directly criticizes method and focuses on comprehending the truth in tradition in a way of a game, Ricouer undertakes longer way of understanding the truth by affirming methods that can help in interpreting texts. In the last chapter of this section (chapter four), author brings short history of theological hermeneutics escpecially introducing understanding of theological hermeneutics in the work of Gerhard Ebeling, Ersnt Fuchs, Wolfhart Pannenberg, Emerich Coreth, Claude Geffré and Werner Jeanrond. Author states that theological hermeneutics are separated between hermeneutics that comes out from Christian revelation and faith and hermeneutics that begins from concrete situation of the reader. Author finds this dialectic as dialectic between "hermeneutics from above" and "hermeneutics from below". The third and main section is called Basic guidelines of David Tracy's hermeneutic turn. Author splits this section into five chapters: Revisionist model (chapter five), Analogical imagination – hermeneutic strategy for dialogue (chapter six), Hermeneutic approach in Blessed Rage for Order (chapter seven), Hermeneutic approach in The Analogical Imagination (chapter eight) and Main characteristic of David Tracy's hermeneutic turn (chapter nine). In chapter five author explains Tracy's revisionist model which is grounded on five thesis as follows: 1st, two theological sources are common human experience and language and Christian texts, 2nd, theological task is critical correlation between research results of two theological sources, 3rd, phenomenology of religion dimension is method of investigation of the first theological source – common human experience and language, 4th, historical and hermenutical method of investigations are key methods for Christian texts and 5th, to define the truth status of results of researches metaphysical or transcendental reflection is needed. Revisionist model involves revisiting of Christian texts and common human experience, but at the same time remains firmly connected with tradition. It assumes that common human experience is a specific theological source. Author underlines that Tracy uses Paul Tillich's method of correlation in a new way. Tillich correlates human situation and message which is based upon Scripture in the way that situation pose questions and message gives answers. Tracy allows multidirectional communication between situation and message and calls it "mutually critical correlation". Author clearly emphasizes the three facts about Tracy's revisionist model: firstly, revisionist model is Tracy's attempt to determine major features of Christian theology which has become pluralistic; secondly, and this is at the same time major weakness of the revisionist model, the whole model has introductory character which means that it is only propositional and it brings principles that are waiting for their application; and thirdly, the question of hermeneutics is only a question of method that can improve our understanding of Christian texts. This is elaborated in chapter seven. Dialogue and theological strategy of analogical imagination is of the main interest in chapter six. Author begins with Tracy's dictum that a theologian can be theologian only if he speaks to three publics: society, academy and church. Tracy's dictum assumes, as author suggests, that theology is usually oriented on church as theological public. According to this framework theology becomes marginalized and privatized like art. On the basis of this dictum author continues to present Tracy's model of dialogue as follows: every participant of dialogue has to find most important core of his own tradition or religion that reveals truth for him, which is named a classic followed by Gadamer. The classic is the richest part of some tradition and culture and doesn't need some legitimation from outwardly because he reveals himself as a classic by his own power of truth. Author underlines four features of classic in Tracy's interpretation: a classic is the fact of every culture, in the core of the classic is happening of the truth that is disclosed in the classic himself, he covers the subject that interprets him and he is public. Then, as author continues, Tracy tries to found definition of a religious classic. As Tracy suggests, a religious classic is the one which reveals the truth in some part of religion. Two strategies that help to understand religious classic are manifestation and proclamation where maifestation is oriented to ritual, myth and symbol and proclamation to the word. Tracy finds very helpful Mircea Eliade's work where manifestation is emphasized. As author argues, Tracy considers that tradition of manifestation is important for the real ratio between manifestation and proclamation. Furthermore, Tracy investigates what it could be a Christian classic. He insists that Christian classic is the person and event of Jesus Christ which is confirmed in the Bible because every aspect of Christianity could be understood only if it is connected with Jesus Christ. After the process of naming the classic, a participant of dialogue enters the process of dialogue risking his own tradition and beliefs. This whole process is a process of analogical imagination which results with authentic conversations between participants of the dialogue. Author highlights that theological strategy of analogical imagination like a strategy of revisionist theology in Blessed Rage for Order includes aspect of critical interpretation of tradition and common human experience, but it does not mean that Tracy stands in tradition of liberal theology. Instead, revisionist model confirms that he is critical to liberal tradition. Critical examination of Christian tradition opens up a participant of dialogue not to abandoning his own beliefs and tradition, but to a true and deliberate mode of dialogue. Also, author slightly announces hermeneutical turn which is the subject of chapter eight. In chapter seven author questions Tracy's hermeneutical approach in Blessed Rage for Order. It has been shown that there is no kind of hermeneutical model that is developed and shown systematicly, rather there is hermeneutical approach and model that serves to point limit character of Christian texts which indicate to transcendental dimension. Riceouer's and Gadamer's achievements are the most important for Tracy. Author considers that Tracy favors several contribution that hermenutics brings to us: it helps us to intepret Christian text because it abandons psychological interpretation, it focuses us on a sense of the text and aids theology to distinct from ethics and metaphysics. Subsequently Tracy emphasizes two main topics of hermeneutics: on one side, historical context of producing the texts and on the other side, temporal distanciation. Also, Tracy holds important three achievements of hermeneutic based on Gadamer and Ricoeur: firstly understanding of event and significance inside of discourse, secondly understanding of hermeneutics as relation between explanation and understanding the Ricoeur's tradition and thirdly fusion of horizons as a last step of interpetation. Furthermore Ricoeur's investigations of literary genres in the New Testament is very important for Tracy because it enables noticing the limit character of scriptural texts. But, author argues, instead of this hermeneutical features of revisionist model, that Tracy stays on a definition of hermeneutics as part of the revisionist model. Hermeneutical approach in The Analogical Imagination is of the main interest in chapter eight. Author argues that Tracy constitutes hermeneutics in The Analogical Imagination as universal method of interpretation. Hermeneutics is now a part of universal hermeneutics that covers philosophy and theology, respectively every act of thinking. Author holds that hermeneutics in Tracy's view has anthropological character which means that every human being has some kind of hermeneutical activity. Universal character of hermeneutics can be understood better by achievements of Gadamer. In the example of dialogue which is dialectic between questions and answers, Gadamer explains hermeneutics and emphasizes activity of questioning, setting into openness, horizon of question and fusion of horizons. Tracy, on the basis of Gadamer's explanations, as author argues, criticizes Gadamer's claim that interpreter and his texts are the static categories and finds them as dynamic categories. This means that the text can change intepreter's horizon and that displacement of his horizon is possible. The interpeter and his text have identity only in the act of reading. Author clarifies that Tracy has called this process "new fusion of horizons". Also, author underlines Tracy's proposal that in the hermeneutical process an interpreter self-expose himself, his tradition and beliefs. There is no fear that this self-exposure can be dangerous for Christians because they expose their tradition and risk their own interpretation in that kind of conversation. Instead, a Christian classic, as every classic, by its very nature wants to expose himself to the others. Further, author underlines Tracy's view of hermeneutical process as follows: an interpeter enters in dialogue with his own understanding which must be taken critically and warns broader community on the classic, then he establishes some relation to the text and finally uses all possible methods of explanation that can help understanding of the text. In the last chapter author emphasizes the main characteristics of David Tracy's hermeneutical turn. First, author argues that in Analogical Imagination Tracy has abandoned hermeneutics as auxiliary method which clarifies limit character of christian texts and accepts hermeneutics as universal method of understanding. There is now hermeneutics that will emphasize the core of different tradition which is called „classic“. Secondly, author considers very important the fact that Tracy holds that systematic theology is necessary hermeneutical theology which allows public character of theology. Thirdly, Tracy's model of dialogue, which is based upon Gadamer model of dialogue, is crucial for realization of bringing out classic into public realm. Fourth, Tracy criticizes Ricoeur hermeneutics. Tracy underlines that Ricoeur's model of developing understanding covers complexity of hermeneutical approaches. In that way this model doesn't allow existence of confrontations. Tracy brings out more complex model of understanding that is based upon Wayne Booth's theory of vitality. Booth holds that all interpretations vitalize hermeneutic process which means that diametrically opposite interpretations shouldn't be "killed", but vitalized in interpretation. Fifth, author concludes that Tracy favors Ricoeur's method of distanciation which can help interpreter move away from himself and lets him be opened to the text. In a broader sense dissertation contributes to better understanding and improving interreligous and intercultural dialogue which is needed in modern pluralistic societies. In the narrow sense it contributes to better understanding of David Tracy's theology in the context of Tracy's hermeneutical turn. There hasn't been any work yet that considers Tracy's shift from hermeneutics as a method in The Blessed Rage from Order to the hermeneutics as a general approach to interpretation which is an original achievement for understanding Tracy's work
Comparative analysis of two secularization models: Željko Mardešić and Charles Taylor
No full textKroz povijest kao i danas u svijetu se svakodnevno događaju transformacije koje utječu na svaki aspekt naših života. Jedna od izuzetno bitnih transformacija koje su se dogodile je svakako sekularizacija. Sekularizacija je jedan dakako kompleksan pojam koji ne gubi na svojoj aktualnosti i neiscrpna je tema proučavanja mnogih znanstvenika. Ovaj rad se bavi analizom interpretacije pojma sekularizacije od strane Željka Mardešića i Charlesa Taylora. Oba autora su dala impresivan doprinos proučavanju ove tematike. Cilj ovog rada je iznijeti njihove teze te ih komparirati. Odabir metode komparacije teza ovih autora ponukana je željom da se dobije uvid u to razlikuju li se razmišljanja ovisno o kontinentu s kojeg autori dolaze. Rad će predstaviti i sučeliti model sekularizacije u europskom kontekstu te model sekularizacije u kanadsko-američkom kontekstu.Throughout history as in today's world, there are transformations that affect every aspect of our lives every day. One of the extremely important transformations that has taken place is definitely secularization. Secularization is a complex concept that does not lose its relevance and is inexhaustible subject of many scientists. This paper deals with the analysis of the interpretation of the concept of secularization by Željka Mardešić and Charles Taylor. Both authors have made an impressive contribution to the study of this topic. The purpose of this paper is to outline their theses and compare them. Choosing the method of comparing the theses of these authors is expressed by the desire to gain insight into whether the thinking differs depending on the continent from which the authors come. The work will present and confront the model of secularization in the European context and the model of secularization in the Canadian-American context
The Church's Activity in the Society: The Perspective of Željko Mardešić
No full textU suvremenim demokracijama vrlo je važan odnos religije i društva. Dapače, on se danas pokazao odlučujućim, posebice ako se uzmu u obzir aktivnosti fundametalističkih skupina. U središtu ovoga rada jest istraživanje ispravnog odnosa između Crkve i društva. Tome se odnosu pristupa na temelju kritičkoga iščitavanja tekstova uvaženoga hrvatskog sociologa religije Željka Mardešića. U početku će se prikazati različita tumačenja odnosa religije i društva iz perspektive različitih teorija unutar sociologije religije, ali i iz teološke perspektive, u čijem su središtu doprinosi Drugog vatikanskog koncila. U drugom dijelu rada prikazuju se relevantni tekstovi Željka Mardešića i njegove teze o odnosu Crkve i društva: personalističko kršćanstvo, koncilska slika Crkve i modeli suvremenoga svijeta. Treći dio rada kritički analizira Mardešićev model personalističkog kršćanstva. U zaključku će se predstaviti dobiveni rezultati Mardešićevog tumačenja djelovanja Crkve u društvu.In contemporary democracies, the relationship between religion and society is very important. Nowadays, it has actually become of crucial importance, especially if the activities of fundamentalist groups are considered. In the center of this paper is a study of the appropriate relationship between Church and society. The paper deals with this approach based on the critical reading of the texts of the respected Croatian sociologist Željko Mardešić. Initially, different interpretations of the relationship between religion and society will be presented from the perspective of the various theories within the sociology of the religion, as well as from the theological perspective which focuses on the contributions of the Second Vatican Council. In the second part, the relevant texts of Željko Mardešić and his theses about the relationship between church and society are presented: personalistic Christianity, the conciliar image of the Church and models of the contemporary world. The third part of the paper critically analyzes Mardešić's model of personalist Christianity. The results of the research of Mardešić's perspective will be presented in the conclusion
Educational institutions of the Salesians of Don Bosco since arrival in Croatia 1913. until 1950s
No full textCilj diplomskog rada je prikazat povijesni aspekt salezijanaca u Hrvatskoj. Obrađuje se povijest sedam salezijanskih ustanova za rad s mladićima u prvoj polovici dvadesetog stoljeća. Sadržaj rada organiziran je pažljivo u tri cjeline pisane pojedinačno za svaku kuću. U prvom dijelu opisana je precizno povijest preuzimanja ili otvaranja ustanova od strane Salezijanske družbe. Drugi dio opisuje odgojne metode i tipičnu organizaciju rada s mladićima na polju vjere, kulture i rekreacije. Zadnja cjelina donosi način oduzimanja svih ustanova od strane komunističke vlasti. Za diplomski rad korišteni su onodobna periodika, neobjavljena arhivska građa te relevantna literatura.Aim of the master thesis is to present the historical aspect of the Salesians of Don Bosco in Croatia. Seven of Salesians's working facilities/houses for young men are processed in the thesis in first part of 20th century. Thesis content is carefully organized in three chapters written separately for each working facility/house. First part is accurately describing history of taking over the model or opening facilities by Salesians of Don Bosco. Second part describes upbringing methods and way how labour was typically organized with youngmen in matter of faith, culture and recreation. Last chapter shows how local Communists took away all of the working facilities/houses. For master thesis were used contemporaneous periodicals, unpublished archival records and relevant literature
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Kwestionowanie antropocentryzmu w chrześcijaństwie: Czy Księga Hioba jest zgodna z zasadami etyki środowiskowej?
Full text linkIn 1967, historian Lynn White argued that religions, particularly Christianity, have significantly contributed to environmental degradation due to their inherently anthropocentric worldview. However, whether Christianity is fundamentally anthropocentric remains a topic of active scholarly debate. The central thesis is that Christianity should be understood as a religious system based on ethical principles that transcend anthropocentrism. Rather than being identified with anthropocentrism, Christianity establishes its ethical norms by understanding the interconnectedness of all living beings on Earth. This interconnectedness is reflected in God’s invitation to people and all creation for communion with Him. In this context, the understanding of humanity in Christianity is rooted in the recognition that humans exist in relationship with God, their neighbours, and the wider natural world. This thesis is tested by investigating whether the Old Testament’s “Book of Job” advocates anthropocentrism. More specifically, the article analyses how this book aligns with two foundational principles of environmental ethics: the good of being and the concept of inherent worth. The results indicate that the Book of Job largely adheres to the principles of environmental ethics, suggesting that the criticisms typically aimed at anthropocentrism cannot be applied to Christianity. The analysis of The Book of Job affirms that Christianity transcends anthropocentrism by presenting a view of humanity that cannot be understood without considering the relationships established by God between humans, their fellows and all of creation.W 1967 roku historyk Lynn White wysunął tezę, że religie, a zwłaszcza chrześcijaństwo, w istotny sposób przyczyniły się do degradacji środowiska naturalnego ze względu na swój z natury antropocentryczny światopogląd. Kwestia czy chrześcijaństwo rzeczywiście ma fundamentalnie antropocentryczny charakter, pozostaje jednak przedmiotem intensywnej debaty naukowej. Główna teza niniejszego artykułu zakłada, że chrześcijaństwo należy rozumieć jako system religijny oparty na zasadach etycznych wykraczających poza antropocentryzm. Zamiast utożsamiać się z nim, chrześcijaństwo formułuje swoje normy etyczne poprzez uznanie współzależności wszystkich istot żywych na Ziemi. Współzależność ta znajduje odzwierciedlenie w Bożym zaproszeniu skierowanym do ludzi i całego stworzenia, by pozostawało z Nim w komunii. W tym kontekście chrześcijańska koncepcja człowieka opiera się na przekonaniu, że człowiek istnieje w relacji z Bogiem, bliźnimi oraz – szerzej – z całym światem natury. Teza ta zostaje zweryfikowana poprzez analizę, czy starotestamentowa Księga Hioba opowiada się za antropocentryzmem. Dokładniej mówiąc, artykuł bada, w jaki sposób księga ta wpisuje się w dwa fundamentalne założenia etyki środowiskowej: ideę dobra istnienia oraz koncepcję wartości wewnętrznej. Wyniki analizy wskazują, że Księga Hioba w dużej mierze pozostaje zgodna z zasadami etyki środowiskowej, co sugeruje, iż typowe zarzuty wobec antropocentryzmu nie mogą być bezpośrednio odnoszone do chrześcijaństwa. Analiza ta potwierdza, że chrześcijaństwo wykracza poza ramy antropocentryzmu, ukazując obraz człowieka, którego nie sposób zrozumieć bez odniesienia do relacji ustanowionych przez Boga między ludźmi, ich bliźnimi i całym stworzeniem
The Radical Theology of Thomas Altizer: an Overview and Problems
Full text linkDijalektička napetost između fenomena ateizma i fenomena vjere nalazi se u temelju čovjekova religioznog iskustva svijeta oko sebe. Ta uvijek aktualna napetost kulminirala je u Nietzscheovoj kritici kršćanstva, prozivajući samo kršćanstvo. Šezdesetih godina XX. stoljeća teološki odgovor dan je Nietzscheu na Drugome vatikanskom koncilu i u teološkom pokretu zvanom »radikalna teologija«. Pokazalo se da je radikalna teologija skupni naziv za teološku misao nekolicine autora koji su sve samo ne jedinstveni što se tiče temeljnih ideja. Najznačajniji autor koji je doista radikalno shvatio Nietzscheov
proglas Božje smrti, i to u ontološkom smislu, jest Thomas Altizer. No,
on je glavne teološke teme, kao što su smrt Boga, utjelovljenje i nauk o Isusu, promišljao na nesustavan i nerijetko fragmentaran način obilježen ponajprije kritikom kršćanskoga klasičnog nauka o Bogu. Iz takvoga teološkog sustava proizišli su razni problemi: svođenje teologije na antropologiju, nauk o Bogu koji počiva na krivim predodžbama o Bogu, nelegitimno preuzimanje književne literature kao teološkog izvora, jednostrano kenotičko tumačenje uloge Isusa Krista u povijesti kršćanske teologije i neutemeljeno razumijevanje ekleziologije kao specifične univerzalne ekleziologije. Iako su temelji radikalne teologije vrlo upitni, ona je pridonijela tomu da se teologija okrenula intenzivnijem proučavanju fenomena ateizma. No, još više od toga, radikalna teologija se može tumačiti kao pokret koji je nastao unutar protestantske teologije kao kritički odgovor i tumačenje teologije Božje riječi Karla Bartha.Dialectical tension between atheism and faith is based upon human being´s religious experience of the world and himself/herself. This tension has culminated in Nietzsche´s critique of Christianity that denounced it. During the sixties of the last century theology answered Nietzsche at the II Vatican Council and through a theological movement called »radical theology«. It was shown that »radical theology«, as the common term for the group of authors, is far from uniform when it comes to the core ideas associated with it. It was a heterogeneous movement and its most important author was Thomas Altizer who understood Nietzschean proclamation of God’s death radically and in the ontological sense. He tried to reflect about the main theological ideas, like death of God, the Incarnation and the doctrine of Jesus Christ by accepting the ontological and theological fact of God’s death and he did it often in unsystematic and fragmentary way. Altizer begins his theology from the critique of traditional doctrine of God which is transcendent and distant. It became obvious that his theology will lead to several theological problems: it reduces theology to anthropology, his doctrine of God is based upon false image of God which appears from the lack of respect for the doctrine of God in the Christian Tradition, it takes over literature as a theological source, it holds one-sided interpretation of the kenosis of Jesus Christ in history of theology, and it interprets ecclesiology as a specific universal ecclesiology. Although foundations of »radical theology« were highly questionable, it made theology attentive to atheism. But, more than that, it can be interpreted as a movement within protestant theology that emerged as a revolt against the dominant dialectic theology of Karl Barth
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
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