Abstracts numero 2017/2

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  • - La pneumatologie de l’Évangile de Jean. Un essai de synthèse

    • The article begins by analysing the specific Johannine concept of “Paraclete”. It then offers a synthetic interpretation of all mentions of the “Paraclete-spirit” in the Johannine farewell speeches (John 14-16). And finally, it takes into account all other occurrences of the term “Spirit” in the Gospel of John. One of the findings is that the Johannine pneumatology is a central element of the theology of the fourth Gospel, insofar as it addresses the issue of the modalities of the risen Christ’s presence among the post-Easter community. If offers, in other words, a highly original reflection on the future of Christ’s revelation.

  • - Commencer par le commencement. Le Christ en dehors de nous et en nous dans la théologie de Karl Barth

    • This study examines two turning points in Karl Barth’s theology, the first in his youth and the second in his old age, both identifiable in terms of “outside of us” and “in us”. How does the young Barth abandon the correspondence between “the Christ outside of us” and “the Christ in us”, establishing instead a fundamental difference between God and man, and choosing to “begin with the beginning” ? How does he come, at the end of his life, to recognize the being and action of Christ not only as “outside of us” but also as “in us”, while fully respecting the irreversible order between the divine and the human ?

  • - Entre critique et conviction. Le chemin de pensée de Paul Ricœur

    • Ricœur held that outside detours are the shortest way from one to oneself, and so was late in addressing the issue of the relationship between his anthropological philosophy without absolute foundation and his biblical faith without speculative pretension. The author demonstrates that critical probity and existential convictions are liable to challenge and strengthen, never to be confused, in a continual hermeneutical coherence.

Dossier

  • , - Le tournant eschatologique de la phénoménologie herméneutique (Avant-propos)
  • - Mal et finitude. Dialogue avec Ricœur et Lévinas

    • According to Emmanuel Falque the question of evil does not arise today “after Auschwitz”, but “after the after-Auschwitz”. With this conviction, this text attempts to reach the “metaphysical” roots of evil by neither reducing its moral value (opposed to good) nor its theological dimension (sin). Not satisfied anymore that evil relates to “fallibility” (Ricœur), the text tries to bind it to “finiteness” (our own perspective) by relating it this time to the “elemental evil” (Lévinas). It is on this condition, and this condition alone, that a descent of Christ into the chaos of our “hells” will be made possible on the day of Holy Saturday.

  • - Critique de la fin promise. Esquisse d’une herméneutique processionnelle du sujet avec Ricœur

    • David-Le-Duc Tiaha proposes a new characterisation of the eschatological turn of hermeneutic phenomenology that is distinct from the theological turning of the French phenomenology proposed by D. Janicaud. The hermeneutics of Ricœur in 1965 is a case among others of eschatology becoming a “philosophical structure”. The question of the arche, the telos and the eschaton cannot be addressed directly as a philosophical doctrine, but as the exploration of the sense of direction in which the subject interprets its own existence as a process of subjectivation resulting from complex mental operations, unconscious and pre-conscious. Being a critique of the promised end, philosophical eschatology, in this hermeneutic of trust, investigates how to set a path for hope in the original position of desire and another for the poetic imagination in the ultimate position of speech as creativity and inquiry, while avoiding the pitfalls of illusion through a hermeneutic of suspicion.

  • - La nouvelle Jérusalem entre imagination et imaginaire : Ricœur avec Lacan ?

    • From a crossed enlightening of the notions of imaginary in Lacan’s thought and imagination in Ricœur’s, Guilhen Antier proposes to interpret the biblical figure of the New Jerusalem as a symbol of an eschaton which escapes the power of language and image. Paradoxically, this escape allows us to display the creative power of language and image, opening in the heart of the world a space for something other than what there already is.

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