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2017  A Ética Cristã do Amor em Kierkegaard [The Christian Ethic of Love in Kierkegaard]  単著   
Perspectiva Teológica  , FAJE  , Vol. 50/ no.1  , 111-134  , 2018/January-April   

概要(Abstract) 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. 

備考(Remarks) 査読付き 

2016  O Paradoxo da Encarnação. Crítica de Kierkegaard à Teologia Especulativa do seu Tempo (The Paradox of the Incarnation: Kierkegaard's Critique of the Speculative Theology of his Time)  単著   
Perspectiva Teológica  , FAJE, Belo Horizonte, MG, Brasil  , Vol. 48, n. 3  , pp. 559-582  , 2016/September-December    

概要(Abstract) Kierkegaard is often portrayed as the lone protester against the dominant currents of nineteenth century philosophical and theological thought. It is, however, within the field of Christology where such objections are most clearly evident. Kierkegaard developed his doctrine of the paradox in response to the use made of the Hegelian principle of mediation by the speculative theology of his time. Contrary to speculative theology, Kierkegaard argues that divine and human natures are not immanently united, but that they constitute opposing poles, separated by a qualitative infinite difference. By combining the opposing realities within it, the paradox of God’s revelation in time is contrary to any form of mediation. Some critics have interpreted the concept of the paradox as a logical contradiction. It is pointed out that by viewing faith as the only away of gaining access to the paradox, Kierkegaard is demanding that the believer put logic aside and embrace what is unintelligible to human reason. The incarnation as an object of faith, however, is not paradoxical in the sense that it violates the principles of logic, but in the sense that it absolutely transcends human understanding. 

備考(Remarks) 査読付き論文 

2015  Kierkegaard e o Conceito de Pecado: Paradoxo de Inevitabilidade e Responsabilidade (Kierkegaard and the Concept of Sin: Paradox of Inevitability and Responsibility)   単著   
Revista Española de Teologia  , Ediciones Universidade San Dámaso  , 76  , 125-149  , 2016/January-April   

概要(Abstract) The analysis of anxiety as the precondition of human freedom and sin can be considered one of Kierkegaard’s most original and notable contributions to Christian thought. Anxiety is the expression of freedom and of the spiritual nature of man. It is an ambivalent and dialectic state that derives from the indeterminate character of freedom. This study aims to examine the use Kierkegaard makes of the concept of anxiety to elucidate the corporate and personal dimensions of sin and the concomitant paradoxical relationship to these of inevitability and responsibility. Given its ambivalent and dialectic character, anxiety is not the cause of decision; it is no more than the condition that makes the decision possible. Kierkegaard describes anxiety as the dizziness of freedom. From this state of dizziness built into the nature of freedom both Adam and every subsequent human being take the unexplained leap into sin. In the concluding section I consider Balthasar’s critique of Kierkegaard’s concept of anxiety. 

備考(Remarks) 査読付き論文 

2013  Epistemic Probability and Existence of God: A Kierkegaardian Critique of Swinburne's Apologetic  単著   
The Heythrop Journal  , Blackwell Publishing  , vol.55 no.1  , pp. 45-58  , 2014年1月   

概要(Abstract) Richard Swinburne’s work is considered to be one of the most impressive achievements in the philosophy of religion of recent times. His overall intellectual project is clearly apologetic in nature: it aims to defend the coherence of theism and justify the central Christian doctrines. The aim of this paper is to set forth a critical evaluation of Swinburne’s apologetic strategy in the light of Kierkegaard’s thought.  It will be argued that Swinburne’s apologetic strategy can hardly convince those who do not share the Christian presuppositions of faith. The belief that God exists is not a purely objective matter. Many subjective factors, such as the propensity or inclination to believe, are already operative in the very perception of evidence for the existence of God. Estimates of probability on evidence available vary greatly and there is no agreement among rational beings about what counts as evidence for the probability of God’s existence. 

備考(Remarks) 査読付き論文 

2013  A Existência de Deus Necessita Ser Demonstrada? Deus, Fé e Razão no Pensamento de Kierkegaard (Does God's Existence Need to be Demonstrated? God, Faith and Reason in Kierkegaard's Thought.  単著   
Síntese-Revista de Filosofia  , FAJE (Faculdade de Filosofia e Teologia de Belo Horizonte, Brasil)  , Vol. 40 no.128  , pp. 383-405  , 2013年12月   

概要(Abstract) The present article is a brief study on Kierkegaard’s critique of the attempt by speculative reason to demonstrate the existence of God. It will be shown that for Kierkegaard the existence of God is not a theoretical question which can be rationally demonstrated, but an eminently practical reality which discloses itself in the ethical and religious sphere of existence. Although Kierkegaard refutes the traditional proofs for the existence of God, he does not deny the possibility of the natural knowledge of God. Such knowledge, however, is obtained not objectively by the speculative reason but subjectively in the process of existing. Despite his severe critique of the attempt to provide a rational demonstration for the existence of God, Kierkegaard does not offer a mere edifying philosophy, he makes use of arguments of a practical and anthropological nature to construe a comprehensive philosophy of religious and Christian existence. 

備考(Remarks) 査読付き論文 

2012  キェルケゴールの自己論―非社会的個人主義であるのか―  単著   
新キェルケゴール研究  , キェルケゴール協会  , 第10号  , 16-30  , 2012年5月   

概要(Abstract) キェルケゴールが単独者を大いに強調することは、しばしば自己の社会的次元に対する関心の明らかな欠如と解釈されている。彼の思想を「非社会的個人主義」とまで特徴付ける学者がいる。単独者に大きな重点を置くことが彼の思想を貫く特徴であることは否定できないが、それは、没個性化しつつあった当時の大衆社会に対して個人の主体性の復権を唱えようとする試みとして解釈すべきである。単独者を過度に強調する箇所は、キェルケゴールの思想の全体的な文脈から解釈するならば、キェルケゴールを「非社会的個人主義」の提唱者と特徴付ける根拠とはならない。キェルケゴールは、社会から隔離した個人を考えていない。彼は個人に重点を置くが、それは常に社会と人間共同体との必要性に弁証法的に関係している。 

備考(Remarks) 査読付き論文 

2011  Modernidade, Cultura e Religião na Ordem Política e Social do Japão (Modernity, Culture and Religion in the Political and Social Order of Japan)  単著   
Horizonte  , PUC Minas   , V. 9, n. 23  , 870-890  , 2011/12   

概要(Abstract) 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.  

備考(Remarks) 査読付き論文 

2011  Kierkegaard's Anthropology of the Self: Ethico-Religious and Social Dimensions of Selfhood  単著   
The Heythrop Journal  , Blackwell Publishing  , Vol.53/ no.1  , 37-50  , 2012/01   

概要(Abstract) 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. 

備考(Remarks) 査読付き論文 

2011  Kierkegaard on the Nature of Religous Truth: Uncertainty and the Imperative of Choice  単著   
新キェルケゴール研究  , キェルケゴール協会  , 9号  , 90-112  , 2011/5   

概要(Abstract) 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. 

備考(Remarks) 査読付き論文 

2009  愛は義務になり得るのか−キェルケゴールのキリスト教倫理−  単著   
宗教研究  , 日本宗教学会  , 83巻362号  , 25−47  , 2009/12   

概要(Abstract) 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。 

備考(Remarks) 査読付き論文 

2007  信仰行為における神の恩恵と人間の決断ーキェルケゴールの思想に関する一考察  単著   
新キェルケゴール研究  , キェルケゴール協会  , 第6号  , 22−40  , 2008/03   

概要(Abstract) 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。

備考(Remarks) 査読付き論文 

2007  Shinjin and Faith: A Comparison of Shinran and Kierkegaard  単著   
The Eastern Buddhist  , The Eastern Buddhist Society  , XXXVIII, Nos.1&2  , 180-202  , 2007   

概要(Abstract) 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. 

備考(Remarks) 査読付き論文 

2005  信仰と歴史の問題 ―キェルケゴールの立場―  単著   
宗教研究  , 日本宗教学会  , 第79巻344号  , 1−24  , 2005/06   

概要(Abstract) 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。

備考(Remarks) 査読付き論文 

2003  罪と悪の問題―キェルケゴールと親鸞の比較考察―  単著   
南山神学  , 南山大学  , 第26号  , 33−56  , 2003/02   

概要(Abstract) 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。



2002  親鸞とキェルケゴール―信心と信仰の概念をめぐって  単著   
大谷大学大学院研究紀要  , 大谷大学  , 第19号  , 3−29  , 2002/12   

概要(Abstract) 「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。 


1996  The Relation of Nature and Grace: A Study in Rahner’s Theology  単著   
南山神学別冊  , 南山大学  , 第13号  , 1−125  , 1996/11   

概要(Abstract) 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. 


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