Papers by Roberto Garaventa
Verità e responsabilità, 2006
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Em O Conceito de Angústia (1844) de S. Kierkegaard, a existência humana se mostraconstitutivament... more Em O Conceito de Angústia (1844) de S. Kierkegaard, a existência humana se mostraconstitutivamente assinalada por múltiplas formas de angústia: a angústia da liberdadeou do nada, que o indivíduo experimenta quando decide escolher a si mesmo; a angústiado mal ou da fraqueza; a angústia do bem ou da obstinação; a angústia da sexualidade; aangústia do amanhã; a angústia do finito. Somente esta última, porém, é propedêuticaem relação ao salto da fé. Nas suas outras formas, ao contrário, a angústia, por sertambém o sintoma mais evidente da liberdade do homem (que experimenta angústia nomomento da escolha justamente porque é livre), se apresenta como um fatorpredisponente ao pecado. A liberdade que se encontra nas rédeas da angústia, de fatoinduz o indivíduo a agarrar-se ao finito, ao temporal, mais do que ao Infinito, ao Eternoe, portanto, a pecar, já que o pecado é tradicionalmente aversio a deo et conversio adcreaturam
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Theologische Literaturzeitung: Monatsschrift für das gesamte Gebiet der Theologie und Religionswissenschaft, 1985
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In man, aggressive and destructive wickedness ultimately seems to prevail over goodness. Indeed, ... more In man, aggressive and destructive wickedness ultimately seems to prevail over goodness. Indeed, by virtue of its particular cruelty, savagery, ferocity and gratuitousness, the wickedness of man can certainly be considered one of the characteristics that most differentiate him from other animals, which kill only to defend themselves or to feed themselves
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Rivista Di Storia Della Filosofia, 2001
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Idee, Jan 9, 1996
... di baga-tellizzare la negatività depotenziondola (il male come privano boni), estetiz-zandola... more ... di baga-tellizzare la negatività depotenziondola (il male come privano boni), estetiz-zandola (il male come momento ineludibile dell ... libertà с positività forma-tiva, è un dato costante della meditazione pareysoniana in tutte le sue fasi, più discontinuo e oscillante appare il ...
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Rivista Di Filosofia Neoscolastica, 2013
The main purpose of Kierkegaard’s work is a communicative one: to introduce Christianity again in... more The main purpose of Kierkegaard’s work is a communicative one: to introduce Christianity again into a Christendom, that has completely forgotten what it means to be a Christian. However, this is not an easy task. Communicating Christianity is difficult first, because the object of communication is a paradoxical truth: God has become a man; secondly, because the incarnation of God needs a condition in order to be accepted, that can only be a gratuitous gift from God; thirdly, because the consequence of accepting this paradox by faith is an existential conversion. The difficulties in communicating Christianity are not, however, only with regard to the content, but also with regard to the most appropriate way to communicate it. Indeed, the tensions that characterize Kierkegaard’s thoughts arise especially when he resorts to the combination of direct and indirect communication. In the end, however, Kierkegaard decides to address Christianity itself in a decidedly provocative, but this time actually clear and direct, disavowing his previous Socratic tactic. Yet he shows deep variations not only in the way of communicating, but also in his conception of «being Christian». If in some texts the man of faith is someone who trusts in a forgiving a providential God, and lives every day joyfully as a gift, without being overwhelmed by bourgeois cares for tomorrow, in the last works Christianity is exclusively suffering and martyrdom.
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Giornale Di Metafisica Revista Bimestrale Di Filosofia, 1988
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Papers by Roberto Garaventa