In dialogo con Klaus Hemmerle
In a Klaus Hemmerle’s early maturity work, The sacred and the thought, the sacred denominates a show-itself as manifestativity. For Hemmerle, something essential would be lost if a philosophy of the sacred did not reach a certain phenomenological conversion, and at the same time something essential...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Università degli Studi di Urbino
2019
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| In: |
Nuovo giornale di filosofia della religione
Year: 2019, Volume: 11, Pages: 94-100 |
| Further subjects: | B
Fede
B Ontology B Monoteismo B Reason B Phenomenology B Religious philosophy B Filosofia della Religione B Religione B Filosofia B Essere B Ebraismo B God B Ontologia B philosophy of religion B Cristianesimo B Religion B Faith B Metaphysics B Christianity B Dio B Ermeneutica B Ragione B Hebraism B Metafisica B Fenomenologia B Philosophy |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In a Klaus Hemmerle’s early maturity work, The sacred and the thought, the sacred denominates a show-itself as manifestativity. For Hemmerle, something essential would be lost if a philosophy of the sacred did not reach a certain phenomenological conversion, and at the same time something essential would be lost also if the object of phenomenology had nothing to do with the sacred. In fact, in the sacred one must reveal the connection between givenness and otherness that phenomenology discovers in its radicality when it rejects the compromise with a certain idealism. That is when intentionality opens up to the givenness of the given or to the excess of the thought on thinking. The thinkableness indicates a manifestativity whose evidence implies the simultaneity of the giving and the whom to it is given. Furthermore, the sacred does not refer to a withdrawal of the being from the entity and it has nothing to do with an ontological difference. The scene of this manifes- tativity is brightness. In the Thesis of Trinitarian ontology the target becomes that of recovering the non-differ- ence between being and entity. The philosophy characterized by the difference would be foreign to theological intelligence. This non-difference does not trivially tell the identity, nor the dialectical reference of identity and difference. This event reveals the being in-God of the entity and not a god beyond the being. This recovery of an ontology in the light of a theology and of a theology in the pre-comprehension of an ontology opens up to and indicates new ways for the thought of our time. | ||
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