The german society as reflected in theological ethics

该子项目是基于这样一个假设，即新教神学和教会中的辩论也是关于自我理解和当代社会解释的辩论。该项目的第一阶段侧重于1950年代和1960年代德国新教内部的根本性危机，第二阶段涉及1970年代和1980年代。该项目的基本问题仍然是一样的，即：在某些伦理争论的背后，社会的规范性形象是什么？这些争论表明了新教与其周围社会联系的挑战？该应用程序包括两个子项目，这两个都是作为论文项目的目的。第一个分项目涉及在神学伦理学领域发现人的尊严（Menschenwürdegedanke）的概念。人们经常注意到，德国新教神学只是逐渐地、相对较晚地引入了人类尊严的概念，但对这一概念的接受情况还没有进行独立的分析。第二个分项目旨在讨论新教关于忏悔地位的争议。在旧联邦共和国的历史上，新教曾三次提出“忏悔状态”的声明，这是新教争吵中最尖锐的武器之一：1958年关于核军备的辩论，1977年关于如何对南非种族隔离政权定位的问题，以及1982年围绕北约双轨决定的和平辩论。所有这些案件都引发了关于宣布地位自白的激烈辩论。这两个子项目的基本思想都是假设这些神学主题的使用表现出一种特殊的矛盾心理：在坚持其基督教根源的同时，神学上对人类尊严观念的接受可能有助于稳定基督教对联邦共和国基本价值观的特权要求。然而，人的尊严的概念也可以用来反对其所谓的缺陷世俗对应，以区分教会的道德从多元化的社会联邦共和国。同样地，宣告地位信条也在这两个目的之间摇摆，即在道德上对某种立场提出质疑，以便在一个仍然广泛的基督教社会中加强其推力，或者相反，将福音派教会建立为一个同质的反世界，以对抗一个混乱的多元社会。

The subproject is based on the assumption that debates in Protestant theology and in the church are also debates about self-­understanding and the interpretation of the contemporary society. While the first phase of the project focused on the fundamental crisis of orientation within German Protestantism in the 1950s and 1960s, the second phase deals with the 1970s and 1980s. The fundamental question of the project remains the same, i.e.: what normative images of society stood behind certain ethical debates and what do these debates show about the challenge in relating Protestantism to its surrounding society? The application includes two subprojects, both of which are intended as dissertation projects. The first subproject deals with the discovery of the idea of human dignity (Menschenwürdegedanke) in the field of theological ethics. It has been noted frequently that German Protestant theology introduced the idea of human dignity only gradually and relatively late, but an independent analysis of the reception of this idea has yet to be made. The second subproject is designed to discuss the Protestant dispute about the status confessionis. The declaration of a state of confessing is one of the sharpest weapons in protestant quarrels, drawn three times during the history of the old Federal Republic: in the 1958 debate about the nuclear armament, in the question on how to position oneself towards the apartheid regime of South Africa in 1977, and in the peace debate surrounding the NATO Double-­Track Decision in 1982. All of these cases sparked fierce debates about the proclamation of the status confessionis. The basic idea of both of the subprojects is the assumption that the usages of these theological motifs show a peculiar ambivalence: In insisting on its Christian roots, the theological reception of the idea of human dignity could serve to stabilize the claim of a Christian prerogative over the fundamental values of the Federal Republic. Yet the idea of human dignity could also be used against its allegedly deficient secular counterpart in order to distinguish the churchs ethics from the pluralized society of the Federal Republic. In a similar manner, the proclamation of the status confessionis oscillates between both of these purposes, i.e. to charge a certain position ethically to enforce its thrust within a still widely Christian society, or, to the contrary, to establish the Evangelical church as a homogenous counterworld against the confusing mélange of a pluralistic society.