Erich Przywara was a Jesuit priest, philosopher, and theologian of German- Polish origin, who .. John Betz, “Translator’s Introduction,” in Erich Przywara, Analogia Entis: Metaphysics: Original Structure and Universal Rhythm, Eerdmans , Grand. ERICH PRZYWARA: A NEW EVALUATION Karl Barth, and the German Jesuit, Erich . analogy of being, the analogia entis; he argues that the. Erich Przywara’s Interventions in the Philosophy and Theology of the s The first thing to say about the analogia entis is that Przywara did not invent it;.

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More than just relieved, I find prxywara gratified—bordering on elated—that, even in the mode of critique, she took up my suggested mentality and carried it into precisely the wider horizon that I believe Dialectical Traditionalism leads.

To even utter the word invites accusations of a nefarious Kantian contagion, a kind of modernist poison for which repristination to the pre-subjective is the only antidote.

Kenneth Oakes, The cross and the “analogia entis” in Erich Przywara – PhilPapers

One can only hope that it will be read and studied as widely as it deserves. Metaphysics — Original Structure and Universal Rhythmtrans. It is not inconsequential that Heaps uses an eschatological anaoogia in concluding. To know is to open oneself to being analoiga There are tantalizing paths we might follow here, especially in terms of Gestalt, but for now I will leave us with the beginning.

We can tremble at the nothingness, or we can leap.

That focus and his own originality may also account for what appears to be Przywara’s attempt to surmount all particular traditions of inquiry. In proper analogy, the entire definition of the term applies to both subjects.


New Testament General Works. To do so, I will turn to a paragraph from Balthasar that I often find myself puzzling over again and again: Carpenter, a question arises from your final paragraph here: A Brief Introduction to Dialectical Traditionalism. Prayer thus takes the form of epiclesis: According to the way that Przywara describes it, then, the analogia entis is not a metaphysics of presence.

Evidently, the preceding analysis premised an a priori treatment of the act, as though only “pure thought” were the subject doing metaphysics, whereas a wide variety of historical contexts shape metaphysical questions and achievements. I will lay out what I am seeing in this regard as an invitation to correct or build on it, in part because I think that doing so may open up an interesting conversation with respect to Przywara.

Erich Przywara – Wikipedia

Przywara stands among a handful of European and American philosophers who first began to think from within the rivulets of this new emergentist current of thought: I want to let some of her proposals float aloft for a while, both because there is so much there to think about, and because I feel unequal to evaluating the really exciting insights she offers.

This volume includes Przywara’s groundbreaking Analogia Entisoriginally published inand his subsequent essays on the concept analogia entis — the analogy between God and creation — which has currency in philosophical and theological circles today.

Reflections on the “Analogia Entis”. Old Testament Studies Criticism.


This symposium is in many ways a ressourcement: The superhistorical achievement of Section 6 is then worked out historically in Section 7 through a lengthy study of analogy from Plato and Aristotle to Augustine and Aquinas.


It wiggles between critiques of occlusive sameness and fragmenting difference.

Second, it is not the case, pace Przywaran. Virginia Woolf, The Waves London: While I sometimes choose to take him to mean one of the latter two, it nevertheless seems to me that when he describes the relationship between the various potentialities and actualities that make up the intra-creaturely analogy, for examplehe appears eridh do so in the mode of referring to a single creature.

Erich Przywara

Received pdzywara are considered by calling them into question. Second, the implication of beginning with this intra-creaturely analogy is that the second analogy between the intra-creaturely and the beyond, which Przywara calls the theological analogy, cannot be thought independently of the oscillating, creaturely perspective analogua therefore also has the form of an oscillating tension, this time between intimacy and alterity: First, intra-creaturely reality is already, in itself, an analogy, by which Przywara means an oscillation of the creature in its essence-in-and-beyond-existence.

The question can be asked with respect to the object and the act of knowledge. In Thomas Joseph White ed. So, Heaps is right — Przywara does chasten both totalizing systematizers and historicizing iconoclasts.