Karl Rahner’s Idea of Transcendence in Foundational Human Experiences
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This paper aims to demonstrate that Rahner’s notion of foundational human experiences contributed significantly to a new way of understanding the experience of transcendence in the human subject. Since the Enlightenment a new way of understanding of human beings has emerged, and particularly the understanding of the human subject as playing a central part in the constitution of meaning. The inner self as a reasoning subject rather than the Divine Revelation, has become a sort of a source for a meaning. The significance of Rahner’s idea is that it has deepened the understanding of foundational human experiences, and expanded the idea of transcendence beyond the theistic understanding of transcendence. Accordingly, first, it will show that foundational human experiences are present in everyone and are related with the inescapability of the experience of God. Second, human beings can transcend through the dynamics of questioning and the pre-apprehension of being. Third, non-theistic idea of transcendence in Ernst Bloch and Walter Benjamin is associated with the theistic understanding of transcendence.
Abstract
This paper aims to demonstrate that Rahner’s notion of foundational human experiences contributed significantly to a new way of understanding the experience of transcendence in the human subject. Since the Enlightenment a new way of understanding of human beings has emerged, and particularly the understanding of the human subject as playing a central part in the constitution of meaning. The inner self as a reasoning subject rather than the Divine Revelation, has become a sort of a source for a meaning. The significance of Rahner’s idea is that it has deepened the understanding of foundational human experiences, and expanded the idea of transcendence beyond the theistic understanding of transcendence. Accordingly, first, it will show that foundational human experiences are present in everyone and are related with the inescapability of the experience of God. Second, human beings can transcend through the dynamics of questioning and the pre-apprehension of being. Third, non-theistic idea of transcendence in Ernst Bloch and Walter Benjamin is associated with the theistic understanding of transcendence.
참고문헌 (28)
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