LEADER 03819cam a2200373Ia 4500001 146768 005 20240621205317.0 008 090311s2008 xx rb 000 0 eng d 035 (OCoLC)ocn426052254 035 146768 049 LHMA 040 LHM |beng |erda |cLHM 090 BX4827.B57 |bK56 2008 100 1 Kim, Hyun Soo. 245 10 Christian ways of encountering the other : |ban interpretation of Dietrich Bonhoeffer's ethic of the other / |cHyun Soo Kim. 264 1 [Place of publication not identified] : |b[publisher not identified], |c2008. 300 viii, 346 pages 336 text |btxt |2rdacontent 337 unmediated |bn |2rdamedia 338 volume |bnc |2rdacarrier 502 Thesis (Ph. D.)--Princeton Theological Seminary, 2008. 504 Includes bibliographical references (pages 326-346). 520 Dietrich Bonhoeffer's overall theology can be understood as the ethic of the other. This does not mean that Bonhoeffer develops a systematic view of how to encounter the other. Rather, he employs some overlapping ways of engaging the other according to his intellectual and socio-political contexts.Bonhoeffer's ethic of the other is first and foremost a critique of cor curvum in se [the heart turned in upon itself] by which humanity destroys the other (Chapter Two). For Bonhoeffer, cor curvum in se expresses the fallen nature of humanity as a whole and modern humanity in particular as manifest in German idealism. He also regards Nazi totalitarianism as the political manifestation of cor curvum in se.In Sanctorum Communio, Bonhoeffer initially attempts to overcome the other-destroying system of cor curvum in se, by appropriating Eberhard Grisebach's other-centered personalism (Chapter Three). He affirms that the other is the unsurpassable barrier to the I, and claims that the I has to take unlimited responsibility for the other.However, Bonhoeffer immediately recognizes that his other-centered personalism may absolutize the other. He thus posits Christ as the Mediator between the I and the other (Chapter Four). Therefore, the I cannot be in any immediate relationship to the other. Christ always mediates every relationship between each the I and each other. Nazi totalitarianism leads Bonhoeffer to a question: "Do we have to welcome benign others and malign others in the same manner?" As a result, Bonhoeffer employs the notion of the sufferer-centered engagement that makes him take responsible action on behalf of those suffering at the hands of the Nazi totalitarian regime (Chapter Five).Bonhoeffer's view of engaging the other can serve as a corrective to the contemporary debate about the status of the other (Chapter Six). From his perspective, for example, Jacques Derrida's radical hospitality to the other may bring about the problem of discernment by absolutizing the other. Nonetheless, Bonhoeffer's vicarious notion of "for others" does not seem to consider fully the potential power of others who struggle for their liberation by themselves. With this in mind, we suggest the notion of "of others" as an alternative to Bonhoeffer's "for others." 530 Electronic version(s) |bavailable internally at USHMM. 533 Photocopy. |bAnn Arbor, Mich. : |cUMI Dissertation Services. |e22 cm. 590 Dissertations and Theses 591 Record updated by Marcive processing 21 June 2024 600 10 Bonhoeffer, Dietrich, |d1906-1945 |xCriticism and interpretation. 650 0 Christian ethics. 856 41 |uhttp://proquest.umi.com/pqdweb?did=1545593481&sid=43&Fmt=6&clientId=54617&RQT=309&VName=PQD |zElectronic version from ProQuest 956 41 |uhttp://dc.ushmm.org/library/bib146768/3316575.pdf |zHosted by USHMM. 852 0 |bstacks |hBX4827.B57 |iK56 2008 852 |bwww 852 |bebook