Nagamachi Yuji

アドルノの遺稿として厖大なベートーヴェン研究からの〈音楽の哲学〉を、アドルノの中期から後期の哲学的土壌と芸術哲学的省察を敷衍して、改めてベートーヴェンの音楽の本質を開明し直そうとする論稿。全5章の前篇（第3章前半まで）。

フィヒテ（Johann Gottlieb Fichte）の前期から後期への移行期における極めて重要なかなり大部の草稿のテクスト研究を通じて、彼の知識学の理念の徹底化と宗教哲学への思索、さらに〈生と哲学の関係〉についての根本洞察を浮き彫りにする。

今日の地球規模での生命環境の危機に直面する中で、倫理の新たな宗教的基礎を20世紀の代表的な哲学者の思索との対話から開拓する論稿。

後期ニーチェの遺構テキストを中心としてのニヒリズムの思索圏への歩みを追究すると共に、ハイデガーのニーチェ講義（特に『認識としての力への意志』）によるニーチェ解釈を敷衍しての考究。

西田幾多郎の思索の進展における宗教哲学的路線を、その初期・中期・後期に亘って、キリスト教との如何なる関わりが見出せるかを総合的に論じる論稿。

「東西宗教交流学会 第31回学術大会」（2012年9月3日～5日、於 京都 花園大学）での統一テーマであった『宗教経験における直接性と媒介性』に因んでの研究発表と討議をもとにまとめ直した論文。エックハルトのドイツ語著作を中心とする宗教思想と、20世紀の超越論的トミズムにおける「超越論的経験」の歴的媒介生成を焦点に、「宗教経験における直接性と媒介性」を論究する。

ドイツ神秘思想の潮流の定礎にして最高峰であるマイスター・エックハルトに特徴的で固有な〈無の理解〉を示す諸脈絡と西田幾多郎の（特に、『無の自覚的限定』を中心とする）中期思索を通しての〈絶対無の場所〉の思惟上の交差を追究する論文。

ドイツ神秘思想の源流の創設者であるマイスター・エックハルトの〈普遍的神性〉への突破の問題を、その宗教哲学的問題脈略から開陳する。

18世紀末から19世紀初頭のドイツ思想界に展開される、哲学者フィヒテの超越論哲学の発展路線にとっての対話者であると共に対決の相手でもあったヤコービとの争論の起点を解明する。シンポジウム『カントとフィヒテとつなぐ哲学者たち』の一稿。

ドイツ神秘思想生成の思想史的土壌、及びその定礎であるマイスター・エックハルトにおける根本的な問題構制とそこからの影響作用史。

ヨーロッパ・ラテン中世の13世紀末から14世紀初めにおける、ドイツ神秘主義思想の生成にとってのアルベルトゥス学派内部からの影響活動史に光を当てる上で、フライベルクのディートリッヒの知性論の独創的な問題構制を解明する。

Faced with the socio-cultural and secularized world of today, the effort to advance the ecumenical movement among the truly Christian churches has taken on a greater meaning. The attempts made by the churches to understand each other are valid signs of an existential moment in Christian faith. Corresponding to these strivings, after Vatican II a new trend in fundamental theology appeared on the horizon of the question of our understanding of the Church. The Roman Catholic Church shows itself by bringing its true signs to fulfillment, (notae ecclesiae). One of these signs is the Church's openness towards dialogue with other Christian groups. "Apostolicity" is an essential mark of the true church. The essence of the uniqueness of the church of Christ is that it can accomplish, with today's Roman Catholic faith understanding of her ecumenical vision, "participated Apostolicity." Today's attempt begins with a presentation of the real state of ecumenical discussion from the point of view of fundamental theology (introductory words). Joined to this is a description of hermeneutics in relation to problems of the real church. Finally added is an important chapter from the book, "Study Document of the Lutheran-Roman Catholic Commission of Unity" (Minnesota, 2007). This is a concrete, typical example of present day ecumenism in practice. (1) The Catholic position is expressed in a new mode (demonstratio catholica). As originally suggested by Karl Rahner, the catholic position is vindicated and restored in an indirect way. (11) In conclusion the "Catholic Principle of Tradition" in relation to "succession apostolica" is to be discussed again at a level beyond reflection. In this regard, the official lectures of the present Pope, Benedict XV1, "The apostles : The origin of the Church" (March 15, 2006 to Feb14, 2007), is an informative and normative document which we include in our reflections. (From German into English translated by Patrick Brangan S.J.)

Theology today faces the pressing task of depicting anew the essence of the Church amid the political, economic and historical problems of our day. In this article we will observe the problem of democratization of the Church in the context of how the former Joseph Ratzinger (1927-), the present Pope Benedict XVI, described the problem when he was an active professor of theology in several universities. In keeping with Vatican II, Ratzinger dealt with the democratization of the Church (1970) by working out a clear concept of the church which showed the 'democratic element' developed as an original dynamic from the essential structure of 'God's people'. Karl Rahner (1904-1984), in his later years, made ecclesiological statements that brought into the open his vision of the Church - a vision that was revolutionary and prophetic. In contrast with Rahner, the theology of Ratzinger, while seen as conservative, was nevertheless strictly loyal to the fundamental source of Christian tradition, which is creative renewal of our understanding of the Church. In the second part of the article we select three themes in connections with the main one, 'Democritization of the Church' and comment freely from the thoughts of Ratzinger. (1) Does Ratzinger's concept of the Church, which can be tested by the measure of orthodoxy in the lives of the 'people of God', point to a conservative position in political and Church matters? (2) Is the globalization of democratic principles viewed with suspicion? (3) Ratzinger's critical remarks about Hans Kiing's, 'World Ethos Project'.