Download Archéologie du nihilisme : De Dostoïevski aux djihadistes by François Guery PDF

By François Guery

Si le « nihilisme » a connu une sorte d’apothéose planétaire, le eleven septembre 2001, il fut aussi, ce jour-là, l’épilogue très provisoire d’une longue histoire – qui est précisément celle que cet ouvrage se suggest de revisiter.

Depuis l’assassinat en 1881 du Tsar réformateur Alexandre II jusqu’à nos modernes djihadistes, des Démons de Dostoïevski à l’étrange « inversion des valeurs » nietzschéenne, de « l. a. mort de Dieu » à toutes les apologies criminelles d’une violence rédemptrice, voici les coulisses d’une pensée qui n’en finit pas d’embraser le monde.

Camus, Ortega y Gasset, – mais également, et à l’inverse, Ernst Jünger ou Hermann Rauschning – sont travel à travel convoqués afin d’éclairer cette théorie du ravage. Du nazisme à l’islamisme, telle est cette ardour de los angeles destruction et de los angeles rupture en tout qui, sous nos yeux, promet à l’Occident des lendemains de cendre…

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12 Martin Kähler, Geschichte der protestantischen Dogmatik im 19. Jahrhundert (Munich: Chr. Kaiser Verlag, 1962), 147–92.

Westphal, however, does not attempt to identify the type of kenotic Christology present in Kierkegaard’s thought or to outline its distinctive features. 53 Lee C. Barrett, ‘Kierkegaard on the Problem of Witnessing while Yet Being a Sinner’, in Robert L. ), International Kierkegaard Commentary: Without Authority (Macon, GA: Mercer University Press, 2007), 147–75; 162. 54 Merold Westphal, ‘Kenosis and Offense: A Kierkegaardian Look at Divine Transcendence’, in Robert L. ), International Kierkegaard Commentary: Practice in Christianity (Macon, GA: Mercer University Press, 2004), 19–46; 21.

Jahrhunderts, 23. Other scholars who emphasize the opposition between paradox theology and kenotic Christology are: Hans Urs von Balthasar, ‘Mysterium Paschale’, in Mysterium Salutis. Grundriss heilsgeschichtlicher Dogmatik, vol. , vol. III, columns 1244–6; 1245–6. 70 Rose cites three difficulties in ascribing a kenotic Christology to Kierkegaard. Firstly, he claims that the term kenosis ‘does not occur in any of his writings, whether direct or pseudonymous’. Secondly, Kierkegaard makes no mention of contemporary German kenotic theologians, ‘even though both Thomasius and Gess were near contemporaries’.

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