The enduring significance of Christos Yannaras: some further works in translation
The enduring significance of Christos Yannaras: some further works in translation
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克里斯托·亚纳拉斯的持久意义：一些进一步的翻译作品
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发表时间：
2016
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通讯作者：
N. Russell
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作者：
N. Russell
摘要随着越来越多的希腊哲学家和神学家克里斯托斯·雅纳拉斯的英译本出版，他在英语世界中的知名度越来越高。在维特根斯坦和海德格尔的帮助下，雅纳拉斯阐明了基于关系的存在的本体论(而不是本体论)版本。存在不是作为本体实体存在的，而只是相对于人而存在的。关系实际上构成了存在。作为人类，我们的成就在于我们从必然的自然模式上升到一种以自我超越指涉或爱为特征的存在模式。我们考虑了两个障碍：邪恶的问题和基督教的“宗教化”。邪恶的根本问题是，它使人的生活失去了意义。然而，对于邪恶，没有理性的解释。唯一的答案是超越语言，在信仰/信任、自我超越和自我奉献中。基督教的宗教化版本将信仰转变为一种意识形态，将拯救作为对个人的奖励。教会--教会的活动--不是寻求自身救赎的个人的集合，而是一群人被召唤一起奋斗，以获得真正的存在，从有限的自然模式过渡到那种不知道腐朽和死亡的限制的模式。理性的哲学方法无助于我们实现这一目标。因为哲学不是简单的思维练习，而是为获得存在主义自由而奋斗。这种自由是变革性的、指代性的和静态的。
Abstract The Greek philosopher and theologian Christos Yannaras is becoming better known in the English-speaking world with the publication of an increasing number of his works in English translation. With the help of Wittgenstein and Heidegger, Yannaras articulates an ontological (as opposed to an ontic) version of Being based on relation. Beings exist not as ontic entities but only with reference to the person. Relation actually constitutes existents. Our fulfilment as human beings lies in our ascending from the mode of nature, which is bound by necessity, to a mode of existence characterised by self-transcending referentiality or love. Two obstacles are considered: the problem of evil and the ‘religionisation’ of Christianity. The fundamental problem of evil is that it renders human life without meaning. There are, however, no rational explanations of evil. The only reply lies beyond language, in faith/trust, self-transcendence and self-offering. A religionised version of Christianity transforms faith into an ideology which holds out salvation as a reward for the individual. The Church – the ecclesial event – is not a collection of individuals seeking their own salvation but a community of people called to struggle together to attain true existence, to pass from the finite mode of nature to that mode which knows no limitations of decay and death. An intellectualist approach to philosophy does not help us to achieve this goal. For philosophy is not simply an exercise in thinking but the struggle to attain existential freedom. Such freedom is transformatory, referential and ek-static.