By Robert P. Scharlemann
Within the cause of Following famous student Robert P. Scharlemann takes Christology in a considerably new path, suggesting that Christology itself represents a sort of cause and an knowing of selfhood. For the 1st time, Scharlemann establishes a logical position for Christology in philosophical theology.Scharlemann offers a christological phenomenology of the self, tracing the connections among the "I am" of the God who spoke to Moses, the "I am" of Christ, and the "I am" of independent self-identification. How, he asks, can the self that spontaneously responds to Jesus' "Follow me!" be in comparison with the typical, self sustaining self? what's the nature of "following" at the a part of those that solution the summons of 1 whose identify is "I am"? Pursuing those questions, Scharlemann develops a christological phenomenology of the self—an account within which following capability no longer the expression of the self in motion or mirrored image yet fairly self-discovery in one other person.With a deep feel of either tradition and philosophy, Scharlemann distinguishes the varieties of cause curious about "following" from these in ethics, aesthetics, and different modes of non secular philosophic notion. His penetrating readings of 19th- and twentieth-century German theological and philosophical traditions offer an advent to lesser-known thinkers equivalent to Hermann and Picht in addition to a profound critique of significant figures corresponding to Descartes, Heidegger, Fichte, and Kant.Finally Scharlemann outlines a application for a extra systematic and rounded presentation of what Christian doctrine may suggest within the modern international. His paintings can be of curiosity to scholars of theology and philosophy alike.
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Extra info for The Reason of Following: Christology and the Ecstatic I
1 (January 1962): 1-21. Translated from the German of 1924 by Susanne Heigel-Wach and Fred Strcng. Wach's interest in this essay was to uncover some universal structures in these relations. But the essay itself is mainly confined to the description. 32 CHAPTER ONE to discipleship" (p. 2). The master is unlike a prophet too; for, "while the person of the prophet in itself is not of decisive significance for the proposed mission, the master is the carrier of a metaphysical meaning" (p. 8). The "most sacred moment" comes when "the master finally turns the disciple back to himself," and it is "the specific tragedy of the master's life that he is destined to direct everything toward this parting" (p.
Such a question presupposes the more restricted sense of being in a world, since unicorns obviously do exist in the world of imagination. In the present context, where we are defining the basic concepts, nothing depends on the question whether the sense of "world" is the more or the less restricted one. In either case, existence can be defined as the mode of being that is a being in the world (for [or to] someone). The reason for adding the parenthetical "for someone" becomes clear when we ask whether "I" exist.
When I understand myself as here-now, the action of understanding is one of taking on—the I takes on a particular here-now—so that the "this-onehere" is a particular location and temporalization of the I. " This is to say that the technical sense of self-understanding, or Daseinsverstdndnis, is that of joining the universality of the I as such with a particular embodiment that represents the here and now that the I has taken on. Strictly, we should not speak of "the I," since the universality of the subject is not given in the third person but in the first person—as "I" which can be said and thought at different times and different places.
The Reason of Following: Christology and the Ecstatic I by Robert P. Scharlemann