By Karen Kilby
Karl Rahner is among the nice theologians of the 20th century, recognized for his systematic, foundationalist method. This daring and unique publication explores the connection among his theology and his philosophy, and argues for the potential for a nonfoundationalist interpreting of Rahner. Karen Kilby calls into query either the admiration of Rahner's disciples for the overarching solidarity of his notwithstanding, and the too effortless dismissals of critics who item to his 'flawed philosophical staring element' or to his supposedly smooth and liberal attract adventure. via a lucid and demanding exposition of key texts together with Spirit on this planet and Hearer of the observe, and of topics resembling the Vorgriff auf esse, the supernatural existential and the nameless Christian, Karen Kilby reaffirms Rahner's importance for contemporary theology and provides a transparent exposition of his inspiration.
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Additional info for Karl Rahner: Theology and Philosophy
Example text
We could see the form as potentially the form of other matter by recognizing it as limited, and in just the same way we can recognize it as limited if we see it as potentially the form of other matter. This would of course not get us very far—we would simply have gone round in a circle. If however one interprets this “broader field of possibilities” in any other way, it is very difficult to see how it could be relevant. Only if we are aware of a broader field precisely as possibilities for the form would this awareness enable a recognition of the form as limited by the particular.
38 In making such judgments we are able to subsume a particular (the particular tree, table, or red thing) under a universal (the concept of tree, table, or redness). ” The ability to make judgments of this form is, as Rahner sets things up, a fundamental aspect of our humanity. 39 This itself needs some explaining. How is it that the return takes place in such judgments? ” The two are “moments” of a single knowledge. 26 Spirit in the World In fact, the return to the self occurs precisely in the recognition of the other as other.
E. 44 The significance of this claim becomes clearer if one attends to what is being rejected. e. the concept of the predicate with the concept of the subject. According to the view they repudiate, then, for instance, I have a concept of tree and a concept of green, and when I say “the tree is green” I am simply connecting the two. 45 One might put this same point as follows: one does not talk about one’s concepts but with one’s concepts, using the concepts to talk about something. The judgment, then, always points to something beyond itself—it intends to say something about something existing in itself, about an Ansich.