NEDONSEL Maurice (Ndoncelle Maurice)( French historian and philosopher.)
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Biography NEDONSEL Maurice (Ndoncelle Maurice)
Born in Rube October 30, 1905. He studied philosophy and theology in Paris, at the seminary of Saint-Sulpice and the Sorbonne. In 1930, became a priest, and then taught at the Institute of Albert de Man in the Nozhai-sur-Marne. In 1942 he defended his thesis for a doctorate in literature: Reciprocity minds. Experiments on the nature of personality (La rciprocit des consciences. Essais sur la nature de la personne). Since 1943 professor of philosophy and theology in Catholic institutions in Lille and Paris. In 1946 Nedonselyu was awarded a doctorate in theology. In 1945-1976 he was a professor of fundamental theology, University of Strasbourg. In 1956-1967 served as Dean of the Theological Faculty. Died Nedonsel in Strasbourg, November 25, 1976.
Nedonsel advocated dialogue of philosophy and theology. In his philosophical and theological synthesis using knowledge from different areas - psychoanalysis, anthropology, philosophy of language, history, philosophy and phenomenology. In his doctoral dissertation Nedonsel pursued the idea that personality as such does not exist in the crowd and not in isolation, but in the dyad 'I - thou', which sold personal communication. Personality is never finished, completed, she always stays in the process of creating themselves through communication with others, engaging with them in the basic relationship, which contributes to its becoming a person, personification. Task identity - to open in a being, connecting all and grasp the opportunity to interact with all existing. In this sense, ontology, expression of which is intersubjectivity personalities, is at the basis of ethics Nedonselya. Unity of consciousness, spirits - a connection 'you' and 'I' - is the foundation and confirmation of God, which Nedonsel considers as the absolute creative person, you primarily as absolute being. The birth and formation of personality can be explained only on the basis of divine transcendence, rushing to which a person continually goes beyond the limits of their own and rises higher in the process of self -. But just as the genuine interaction of consciousness - a rare phenomenon, and union with God is grace and is constantly threatened, as it can be destroyed by natural obstacles, and various forms of spirituality and antiduhovnosti - evil.
The problem of evil in the philosophy Nedonselya paid special attention. Nedonsel believed that evil, the most brutal forms of which are not connected with nature and with the spirit - it is a reality, but it is not fatal and can be overcome. The problem of evil is solvable, . because time is not closed in itself, . in him there is always forever, . meaning, . that man can change the meaning of his past by repenting, . allowing him to transcend time and find hope for salvation, . build, in his new 'I',
. Ultimately, salvation lies in the faithfulness of love, mercy, all the more perfect knowledge of God and the harmonization of relations with other people. Liberty has meaning only through the love
. Among other works Nedonselya - Religious Philosophy in Great Britain from 1850 to the present day (La philosophie religieuse en Grande-Bretagne de 1850 nos jours, . 1934); Spiritual lessons of the XIX century (Les leons spirituelles du XIXe sicle, . 1937); Suffering, . experience of Christian Reflection (La souffrance, . essai de rflexion chretienne, . 1939); human person and nature (Personne humaine et nature, . 1943); Religious philosophy D. Newman (La philosophie religieuse de JH,
. Newman, 1946); to the philosophy of love and identity (Vers une philosophie de l'amour et de la personne, 1946); I met the living God. Evidence from two sketches of the treatment (J'ai rencontr le Dieu vivant. Tmoignages avec deux tudes sur la conversion, . 1952); Introduction to the aesthetics (Introduction l'esthtique, . 1953); about loyalty (De la fidlit, . 1953); there a Christian philosophy? (Existe-t-il une philosophie chrtienne? 1956), Consciousness and Logos (Conscience et Logos, . 1961); Prayer Rights, . Lord's Prayer (Prire humaine, . prire divine, . 1962); human person and the nature,
. Logical and metaphysical study (Personne humaine et nature. Etude logique et mtaphysique, 1963); 'I' of Christ and the human 'I' in light of the reciprocity of consciousness. Actual problems of Christology (Le Moi du Christ et le moi des hommes la lumire de la rciprocit des consciences. Problmes actuels de christologie, 1965); Personalistskie Research (Explorations personnalistes, 1970); Christian belongs to two worlds (Le chrtien appartient deux mondes, 1970); Intersubjectivity and Ontology. Personalistsky call (Intersubjectivit et ontologie. Le dfi personnaliste, 1974); sense of segregation and temporal dynamism of consciousness (Sensation sparatrice et dynamisme temporel des consciences, 1977).