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The rise of idealism and the spirit

05 Feb

The spirit seen outside the Noologia, name given by the Brazilian Writer Mario Ferreira dos Santos for noosphere studies, is pure idealism in philosophy, and spiritual falsification in theology. The influence on contemporary theology can be seen in the work of Karl Ranner, both in Hörer des Wortes (HW) in his Spanish translation Oyente de la palabra (Listener of the Word), and in the spirit of the world, his thesis of The spirit of the World (1967),

This word where despite the influence of Thomas Aquinas and even Heidegger, he does not completely abandon Kant. Francisco Taborda writes about Rahner: “What Rahner does in HW presages all his subsequent theological walk, characterized by the transcendental perspective that implies the presence of an internal philosophy to theology and carries the mark of the anthropological turn of modernity”.

That is, despite to try to reconcile his thoughts with Thomas Aquinas and Heidegger, his main matrix is ​​in “Listener of the Word” (1963), where he states: “If man stands before the God of a possible revelation, if this revelation, should it take place, must take place in human history … etc. “(RAHNER, 1967, p.223).

But discussing theology is complex today, and unfortunately simplification has led to fundamentalism, which is the worst of all tragedies, for God is Omniscient, so it is not simple, for Love is something so complex that no one ever codified it, poets tried. In philosophy.

The culmination of this idealistic attempt was the Phenomenology of the Spirit, practically an attempt to unravel the Trinity, using the in-itself, de-si and para-si categories, but whose concept of self-consciousness betrays it, for the to be beyond oneself, is actually a return to the self of self.

Thus the transcendent God is “dead” to Kant, for it is a pure relation of immanence, which is diagnosed by Hegel (2007, 173), thus generating the idea that the historical God, the same as that of Rahner, denying the aspect absolute, spiritual above the temporal, “the feeling that God Himself is dead” (idem).

Gadamer, in retelling Hegel, reveals this Spirit as an immanence: “It is an immanent progression, which does not intend to start from any imposed thesis, but to follow the self-motion of concepts, and to expose, dispensing entirely with every designated transition from the outside, the immanent consequence of thought in continuous progression. ” (GADAMER, 2000, p.11)  

This isn’ t the Trinitarian Holy Spirit, but a vision of spirit immanent only human.

 

GADAMER, Hans-Georg. La dialéctica Hegel: Cinco ensayos hermenéuticos. 5ª ed. Trad: Manuel Garrido. Madrid: Ediciones Cátedra, 2000.

HEGEL, Georg Wilhem Friedrich. Fé e Saber. Trad: Oliver Tolle. São Paulo: Hedra, 2007.

RAHNER, Karl. Oyente de la Palabra: fundamentos para una filosofía de la religión.  Barcelona: Herder, 1967.

 

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