出版者・発行元：PUC Minas  

It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything should be subjected is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism. It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity.

出版者・発行元：Blackwell Publishing  

It is sometimes argued that the concept of the self is the unifying thread that ties together the rich diversity of philosophical and theological themes in Kierkegaard’s works. In his conception of the self he provides us with a coherent and unified view of human existence. For Kierkegaard the self is not a static entity but a dynamic and unfolding reality, something I must strive to become. One is not a self but becomes a self as an ethico-religious task to be actualized. The purpose of this paper is to outline Kierkegaard’s anthropology of the self with particular emphasis on the ethical and religious dimensions of selfhood. I first elucidate the structure and dynamic character of the self, and then will examine the dialectical development of the self in the ethical and religious stages of existence. Finally I address the widespread criticism of Kierkegaard’s conception of the self as being radically individualistic and asocial.

出版者・発行元：キェルケゴール協会  

One of the most controversial aspects of Kierkegaard’s thought is the emphasis he places upon the incommensurability between the objective and subjective realms of religious truth. He claims that religious truth by its very nature is objectively uncertain and beyond the reach of any rational demonstration; only in a context of infinite, passionate interest does religious truth emerge. The objective uncertainty of religious truth demands a passionate commitment on the part of the individual to accept it. In other words, truth lies in the mode of the relationship of the individual to a reality beyond himself, not a correspondence of a claim to some external, empirical reality. Thus, the objective inquiry of religion does not have an essential bearing upon the truth of religious claims. The crucial question for Kierkegaard is not whether a person’s beliefs are objectively right but whether the person has the right kind of relationship to what is believed. This conception of religious truth as unsupported by rational justification has been criticized for playing a “sort of intellectual Russian roulette” with religion. Some even suggest that for Kierkegaard “every truth claim has no surer warrant than the freedom and the fervor of him who asserts it”. A careful examination of Kierkegaard’s position, however, shows that these criticisms are unwarranted. While Kierkegaard insists that an existing individual can never arrive at religious truth objectively, this does not imply that truth is a construct of the self.

出版者・発行元：日本宗教学会  

キリスト教信仰が主体の内面性においてのみ存在するという主張は、キェルケゴールの宗教思想の核心を成す。キリスト教信仰を純粋に内面的なこととして理解すると、人間の具体的、社会的現実を扱うキリスト教倫理を否定するように見えるが、キェルケゴールは主体の内面性について過度に強調することなく、その著作『愛の業』においては、キリスト教信仰の社会的次元、すなわち信仰が隣人愛の行為の中で如何に表されるのかを解明しようとしている。この作品は、キェルケゴールの倫理の主要作品であり、彼の著作活動の中で最も重要な一点である。しかし、彼が『愛の業』において義務的愛を根拠として展開した倫理を、非社会的および非現実的であると批判する学者が少なくない。より神学的立場に立って、キェルケゴールはキリスト教的愛を抽象的に要求されるむき出しの命令にしており、その愛が人間に対する神の愛の中に基礎をもつものであることを見過ごしている、と批判する学者もいる。本論文は、これらの批判と関連づけながらキェルケゴールのキリスト教倫理を考察する。まず、自然的愛と対比することにより、義務としての隣人愛の特徴を概観する。次に、隣人愛を根拠とするキェルケゴールのキリスト教倫理に向けられたいくつかの批判を紹介しつつ、その批判に対する反論を提示し、特に倫理の社会的次元と愛の義務的側面を解明しようとする。最後に、当為的性格を持つキェルケゴールの倫理が、神の命令説の立場から基礎付けられるか否かについても、若干の考察を加えて結びとする。

出版者・発行元：キェルケゴール協会  

信仰行為における神の恩恵と人間の自由との関係は、キリスト教神学の根本的な問題である。信仰は基本的に神の賜物であるが、神の呼びかけに対する人間の答えでもある。神は人間に語りかけ、それに応ずる人間の側からの決断は信仰の応答である。しかし、神の呼びかけに対する人間の応答は、神と無関係に人間の力によってなされる行為ではない。逆に、神の呼びかけは人間の自由意志と無関係になされる神の機械的操作でもない。信仰は基本的に神の賜物であるが、それは拒絶されうる賜物でもある。というのは、神はご自身を、われわれに無理に押しつけようとはなさらないからである。
　本稿は、この根本問題に関するキェルケゴールの見解を考察する。キェルケゴールは、信仰が根源的には神の賜物であるとしながらも、その信仰を受け入れるか否かは人間の自由な決断にあるとして、人間の主体的意志の面を強調する。神が歴史的な人格の内に自らを啓示したという事実は、信仰の本来的な対象であるが、それは合理的客観的証明を超える絶対的逆説であるが故に、人間はそれに躓くのである。その躓きを克服するところに、信仰は成り立つ。すなわち、信仰の対象は悟性を超える逆説であり、客観的不確実であるからこそ、それに対する人間の主体的かつ情熱的決意が必要とされる。

出版者・発行元：The Eastern Buddhist Society  

In a comparative examination of two religious thinkers belonging to such disparate traditions as Buddhism and Christianity are, while structural similarity between shinjin and faith may be recognized, in terms of content radical differences are to be expected. Shinjin and faith are two fundamentally different concepts that point to very distinctive religious experiences, shaped and produced by widely diverse religious contexts. Shinjin and faith are not simply different terms which point to the single reality sought by Shin Buddhist and Christian adherents. Shinjin in Shin Buddhism and faith in Christianity each foster different sorts of experiences and dispositions in their respective members. In line with a cultural-linguistic approach to religion, what is significant are the distinctive patterns of story, belief, and behavior that give shinjin and faith their specific and sometimes contradictory meanings. The focus is on what is particular and specific to both concepts rather than on possible general similarities.

出版者・発行元：日本宗教学会  

キリスト教の啓示には異なる領域に属する二つの側面、すなわち歴史的真理と宗教的真理が含まれる。この二つの比較し得ない領域から、信仰と歴史の問題が生じてくる。すなわち神は歴史的現実として現れたが、それは直接的に知られるものではないし、歴史的知識から証明できない。では、いかに歴史的事実に基づいて宗教的真理に達し得るのか。
　本稿は、この根本問題に関するキェルケゴールの見解を考察する。キェルケゴールによれば、神が特定の時に人間の姿として現れたという出来事は、単純な歴史的出来事ではなく、絶対的事実である。すなわち、歴史的要素と永遠的要素とを含んでいる。イエスという人物が存在したことは歴史的探究によって証明されるが、歴史的探究からは、イエスが神であるという結論は導き出せない。この点に関する歴史的不確実性は、信仰によってのみ乗り越えられる。しかし、信仰によって得られた確実性は主体的なものであり、客観的なものではない。個人がこの事実を信ずることを決意するとき、それが誤謬であるかもしれない危険を冒す。キェルケゴールにとって信仰とは、まさに危険を冒しながら、しかも信じることである

出版者・発行元：南山大学  

悪は自然的悪、道徳的悪、宗教的悪などに分けることができ、それは人間の行為が有限であるという制約に基づく、人間本性の一つの普遍的特質である、ということもできよう。親鸞における悪とは、単に善と対比されるような悪ではなく、人間存在の根源にある煩悩から自発派生的に起こる事実である。すなわち悪は、あらゆる自己の行為に現われるのみならず、人間存在そのものが悪なのである。キェルケゴールの場合は、悪は原罪として把握されている。彼にとって、人間は有限存在であるとともに自由な精神の持ち主である。この有限性と自由との両要素の緊張関係において、人間は罪を行うのである。すなわち罪は、あくまでも自由意志の中心に起こる自己の行為なのである。本稿は、両思想家の罪や悪の思想の特質と基本的構造とを比較考察し、その類似性と相違性とを明らかにしようとするものである。

出版者・発行元：大谷大学  

「信心」と「信仰」は、英語でfaithと言われる一つの普遍的な事実が異なった現われ方をしたもの、形を変えたものとして捉えることはできない。この二つの概念は、本質的に異なった宗教的経験を指しているのである。親鸞の思想における信心とは、本質的に目覚めの経験であるといってよい。しかしキェルケゴールにおける信仰は、獲得されるような目覚めの経験ではなく、本質的に神の恩寵の賜物であり、そこに人間の自由な決断が要求されるが、神との人格的な関係である。本稿は、この問題についての論考を意図したものである。

出版者・発行元：南山大学  

The relationship between nature and grace is one of the most fundamental problems of Christian theology. Within the Catholic tradition there are two conflicting approaches to the problem: extrinsicism which conceives the natural and supernatural order as merely juxtaposed without any possible communication or intelligible relationship between them; and intrinsicism, which regards human nature as intrinsically and ontologically oriented to God.
The purpose of the essay is to examine Rahner's theology of nature and grace against the background of these two conflicting approaches. I will try to show that Rahner's attempt to offer a mediating position between extrinsicism and intrinsicism with his theory of the supernatural existential, this did not develop simply from his desire to resolve the dilemma that beset the discussion of the nature-grace relationship following the publication of de Lubac's Surnaturel, rather Rahner's position arises out of the very core of his theology.

出版者・発行元：FAJE, Belo Horizonte, Brasil  

Kierkegaard styled himself as a poet and Christian thinker, whose orientation was primarily philosophical and theological. Rather than aiming to interpret the truth of faith in a conceptual sense, he seeks spiritual edification. Making use of indirect communication, and employing language which is predominantly metaphorical and figurative, he challenges the reader to inwardly appropriate religious truth with a view to its practical expression in the ethical existence. Kierkegaard’s critique of theology does not simply question the relevance of certain theological approaches but reveals an evident contempt for academic theology and the theologians who would advocate it. Kierkegaard aligns himself with theologians of the patristic period to defend the existential nature of faith. He finds in them important allies in his battle against the complacent and amorphous Christianity that prevailed in 19th-century Denmark. It is unlikely that any consensus concerning the importance of Kierkegaard for theology will ever be agreed upon, given that the dialectic tension of his ideas resists systematization and straightforward interpretative closure. Although some aspects of his theological approach reach beyond the boundary line of Lutheran orthodoxy and come close to Catholicism, the main impetus of his theorizing is still protestant and predominantly Lutheran. For Kierkegaard the primary aim of theology lies not in reinterpreting and expounding doctrines but in spurring on the experience and practice of faith in the concrete circumstances of the believer’s existence.

出版者・発行元：真宗教学学会  

救済は、およそ宗教の最終的な目標だと言えるであろう。広義での救済は全ての宗教に見出されるものであるが、人間の苦境についての見解や救いへ至る道などはかなり多様である。浄土真宗ならば、「煩悩」という語で人間の苦境を捉えるし、キリスト教ならば、「罪」と連想される。これらは人間にとって克服困難な苦境であるが、本願力・神の恩寵によって超克され、救済が得られる。浄土真宗とキリスト教は、様々な視点から比較され、両者が数多くの類似性を持つことはよく知られているが、特に阿弥陀仏の本願力・神の恩寵による救済、信心・信仰との類似点などが、しばしば指摘されてきた。本論文ではこれらの概念を比較思想の視点から対比させ、両宗教の核心である救済の性格を考察する。

出版者・発行元：FAJE  

During the last year of his life, Kierkegaard launched a fierce attack on the Danish State Church and the ecclesiastical figures representing it. He accuses bishops and pastors of corruption and hypocrisy and of distorting the Christian message. The need to expose the true situation of the State Church leads Kierkegaard to resort to incendiary language. He intends to undermine the authority of the church and force the reader to question obedience to the clergy, so that the reader may be able to recognize and appropriate the true Christianity of the New Testament. The question is whether his radical criticism is an incidental aberration or the logical conclusion and culmination of his thought. The interpretations of Kierkegaard’s attack on the church vary widely. Although there are undeniable connections between his earlier and later writings, Kierkegaard’s criticism of the church cannot be considered a mere restatement of positions previously defended. The issues addressed in the earlier and later writings reveal a multiplicity of evolving viewpoints.

出版者・発行元：FAJE Belo Horizonte  

Kierkegaard is the thinker par excellence of the singular individual. This can be considered the central category of his thought and the thread running through his writings. For Kierkegaard, to be a singular individual is not a privilege of a few. It is a universal possibility. The existential task of each person consists in becoming the singular individual. Kierkegaard uses the category of the singular individual to examine critically the deep social changes that take place with the development of science, industrialization and the appearance of the mass media, especially the emergence of the mass society and the tendency to depersonalization inherent to it. Kierkegaard is often criticized for advocating a radical individualism that devalues the social dimension of human existence. While it is undeniable that there are passages in Kierkegaard’s writings which justify the critique of excessive individualism, the conception of the singular individual before God should be interpreted as a corrective to the distorted forms of sociality present in the mass societies of the modern age and not so much as a devaluation of the social dimension of human existence.

出版者・発行元：Ediciones Universidad San Dámaso  

The rationality of religious belief has been a focus of inquiry in the current philosophical debate. At issue is whether it is necessary or even possible to provide rational validation for religious truth claims. Richard Swinburne, one of the most ardent advocates of the rationality of religious belief, contends that there is rational justification for believing that God exists. Since the belief in the existence of God is not demonstrably incoherent, it is proper to look around us for evidence of its truth and falsity. Kierkegaard’s thought, on the contrary, represents a vigorous protest against the attempt to validate religious beliefs on the basis of rational argument. Kierkegaard argues that religious faith is a matter of choice, not of argument. The truth of religious claims is gained not through detached theoretical inquiry, but through personal commitment. Rational demonstrations are not capable to bring about faith in the person. There are no reasons to which one can appeal to negotiate the transition from unbelief to faith.

出版者・発行元：FAJE  

The command of love for the neighbor is at the core Kiekegaard’s Works of Love. In this book, Christian love is defined in opposition to natural love, namely erotic love and friendship. Due to its passionate nature, natural love is a form of self-love and contains no ethical demand. In Christian love, on the contrary, the other is loved as neighbor, not on account of preference, but because God commands that love. Notwithstanding the dissimilarities between natural love and Christian love, these two forms of love are not antithetically related. From a Christian point of view, what is problematic in natural love is its egotistic exclusivity, which love for the neighbor eliminates by establishing equality in loving. The prominence given to the command of love will be considered in light of Kierkegaard simultaneous emphasis on effort and gift, works and grace, law and love. Kierkegaard’s interpretation of the doctrine of love is often criticized for neglecting the social dimension of the Christian ethics. While a certain disregard for an ethics directed to social changes is undeniably present, this does not imply disdain for the importance of promoting the social and material well-being of the human person. Kierkegaard’s concern is rather to show that there exists a qualitative difference between the practice of Christian love and the political and social expression of organized generosity.

出版者・発行元：PUC Minas  

出版者・発行元：キェルケゴール協会  

出版者・発行元：Fátima/Portugal  

出版者・発行元：Fátima/Portugal