Eschatology in Philosophical Discourse:Methodology,Typology,and Modern Interpretations

This article focuses on the problem of eschatology in philosophical discourse as different to religious teachings.Though it was a rare topic in widespread philosophy,eschatology now becomes under close attention from the side of contemporary thinkers.For further installing eschatology in common philosophical discourse,we at first raise methodological questions and then offer typology of eschatological teachings.Here the main line divides cyclical eschatology in polytheistic religions from absolute eschatology in monotheism and Christianity.“Cyclical”means absence of“absolute end”but repeating process of death and proceeding of the universe.Otherwise,absolute eschatology relates to the unique development and final events of the world.Finely some contemporary eschatological observations are considered.

Message Exchange in Religious Register： Utopia-Eschatology-History

The study verifies the hypothesis concerning the effect of existing utopia and eschatology of marginality by centring them as formula of alleviation, solution and mediation of the diffused Christian ideas, which is not a process of absolute novelty. Utopia and eschatology will be accepted as a manner of harmonizing two dialogical reflexes sent as well from the discussion proposed by the journal Communio： International Catholic Review as from the perspective of the operational-utopian concepts, filtered by the Transylvanian magazine Utopia in the 1930s. The magazine recovered after 48 years a coincidence of cultural-political-religious-technical order, which drew to a declared philosophical attitude. The study will verify the working hypothesis, according to which utopia is self-proclaimed, in religious register, type-program-solution and concept-belief-philosophy.

On Takeuchi Yoshimi’s Aesthetics of“Eschatology”

Scholars have attempted to find a common pattern of thought to summarize Takeuchi Yoshimi’s arguments on the relationship between subject and knowledge,literature and politics,and event and history,regardless of their diversity,under several key words.These attempts highlight Takeuchi’s primary concerns.However,existing studies of Takeuchi rarely point out his idiosyncratic understanding of the“eschatological,”which is both esthetic and horizon-determining because Takeuchi invariably tends to refer to“eschatology”despite his efforts to avoid theorizing it systematically.Considering that the literature on Takeuchi hardly does justice to this aspect of his writing,the present article intends to emphasize it.The article argues that“eschatology”emphasizes the element of contingency in the existential process of things,as well as its transformations,developments,and disappearance.Furthermore,this article focuses on the unpresentable nature of things in a state of so-called“nothingness.”

Lexis in Dionysius the Areopagite

In his Commentary on Plato＇s Phaedo, Damascius establishes a close relation between destination （lexis）, divine Justice, and life dignity （kat＇aian） of every soul. Among several meanings of destination, the most relevant one is related to the condition of the soul after death. Consequently, the purpose of this paper is to consider how this neoplatonic term is conceived in Dionysius Areopagite. For that purpose, the author will analyze such term widely used in the chapter 7 of Ecclesiastic Hierarchy in which Dionysius deals with the funerary rite and in which the notes of the dionysian eschatology are found. In other words, Dionysius＇ use of this term combines a spiritual and a metaphysic perspective. The former is part of the representation of the dionysian universe in which even the angels receive the name of lexeis and are distinguished by their never ending movement around the Thearchia; the latter is present among humans as a call to imitate such angelic condition. Such imitation is not possible without the effort needed to behave in agreement with an honorable lifestyle （kat＇axian, neoplatonic expression also used by Dionysius） that opens the door to a condition or rank granted to man after death.

Luke 16：19-31： Intermediate State of the Soul

This study seeks to determine the meaning of Luke 16：19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.

结束就是开始——莫尔特曼神学思想简介

<正>当代德国神学大师莫尔特曼(J(u|¨)rgen Moltmann,1926-)~①热爱中国文化,他家里有一间中国小客厅,全部摆设中国文物,作为休憩以及与朋友谈天之处,而且他爱吃中国餐点更是有名。他对道家思想的了解非常有深度~②,对于中国历史基于稻田生活方式而来的文化背景也有深入的了解。~③他曾多次访问中国,尤其是2014年10月在中国人民大学与各方菁英学者专家对谈,实在是中德思想交流史上难得一见的盛事。当莫尔特曼写到《系统神学论丛》

恶的秘密——本笃十六与时间的终结

一用这几页纸的篇幅,我们将试着在神学和教会学这个再恰当不过的语境下来理解教宗本笃十六世的决定。不过,我们须将这一决定看作一种典范(esemplarita),方能从中得出一种针对我们生活其中的民主政治情境的分析。事实上,我们都已相信,本笃十六世的"放弃大位"(il Gran Rifiuto),所证明的非但不是怯懦(根据一种远远谈不上可靠的注解传统,教宗塞莱斯廷五世~①曾在但丁笔下被斥为怯懦~②),反倒是一种在今日具有典范意义和价值的勇气。教宗所自道的逊位理由,固然有一部分是真切的。