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oa Litnet Akademies : 'n Joernaal vir die Geesteswetenskappe, Natuurwetenskappe, Regte en Godsdienswetenskappe - Die einde van transendensie in Kontinentale godsdiensfilosofie? : godsdienswetenskappe

 

Abstract

Die laaste paar jaar is daar 'n hernude belangstelling in en fokus op die begrip binne die Kontinentale filosofie, teologie, kuns, politiek en letterkunde. Wat met die begrip in hierdie verskeie dissiplines bedoel word, wissel nie net nie, maar 'n betekenisverskuiwing vind ook plaas. Waar die begrip byvoorbeeld vroeër sterk konnotasies met 'n vertikale transendente gehad het, val die klem al hoe meer (amper uitsluitend) op die horisontale transendente. Die betekenis van word hierdeur so "vervlak" en vereng dat dit geheel en al skuif na die immanente, met die gevolg dat die betekenismoontlikheid van transendensie in die sin van 'n verwysing na die tradisioneel godsdienstig vertikale transendente - tot 'n einde blyk te gekom het. Hierdie artikel ontleed of die begrip steeds 'n toekoms kan hê, spesifiek in Kontinentale godsdiensfilosofie, aan die hand van drie moontlike toekomsscenario's, naamlik die Messiaanse, bevryding- en plastisiteitscenario. Alhoewel transendensie in hierdie toekomsscenario's negeer word, bly dit 'n vraag - soos wat ten slotte aangetoon word - of die einde van transendensie in Kontinentale godsdiensfilosofie werklik bereik is.


This article's primary thesis is that the shift in meaning of the concept of - especially in Continental philosophy of religion - is of such a nature that one might question whether one should talk about "the end of transcendence" in this discipline. Ironically, the past 15 years have shown a renewed interest in the concept of transcendence in a variety of disciplines. What is meant by transcendence varies in these disciplines, but the shift in meaning towards a more immanent understanding thereof is consistent.
Transcendence (from the Latin + - to climb across, surmount) refers to the exceeding of certain boundaries. Transcendence is thus related to where and how something is transcended, to that which has been transcended, and for what reason it was transcended. In Christianity, God is seen as the transcendent, but in Continental philosophy of religion the concept of God is increasingly being replaced by terms such as or . Transcendence as a concept - in both religion and philosophy - normally fulfils a robust normative and directive role. "The end of transcendence" therefore holds far-reaching consequences and for this reason the philosopher Wessel Stoker, for example, tries to reconceptualise transcendence in his heuristic typology of transcendence. This typology also indicates the shift in the meaning of the concept of transcendence.

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/content/litnet/13/1/EJC189425
2016-01-01
2016-12-04
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