----------------------- MAN AND GOD by Xavier Zubiri ------------------------------------- MG Contents Expanded -----------------------




CONTENTS EXPANDED
(Tr.: Have added further secondary alpha-numeric divisions present in the text that were not included in the "Contents" page of the book. Some have an italicized first sentence and these have been incorporated. For those without an explicit title I have provided one in square brackets "[ ]" abstracted from the corresponding section)


OUTSIDE BACK COVER ---{ 0 }

TRANSLATOR'S INTRODUCTION ---{ // }

EDITOR'S INTRODUCTION ---{ i }


Man and God


INTRODUCTION ---{11}

FIRST PART
HUMAN REALITY ---{15}

CHAPTER 1
WHAT IS IT TO BE MAN? ---{17}

§ 1 Reality ---{18}

1. [Real things have a multitude of notes and this
multitude forms a unity] ---{19}
2. [All notes of the system are, therefore, constitutional. The system
of notes possesses constitutional sufficiency] ---{20}
3. [Substantivity. Constitutional sufficiency is the formal reason
of substantivity] ---{20}
4. [Constitutive notes constitute the radical subsystem of substantivity, they are its essence. Essence is the structural system of substantivity] ---{21}
5. [The unity of the system is its "of" and constitutes its "in"-teriority. Projection ad extra. Dimensions of substantivity] ---{22}
6. [Real notes qualify the system itself] ---{22}
7. [Aperture of the real] ---{23}
8. [Respectivity of the real] ---{23}
9. [Respectivity to another reality] ---{24}
10. [By respectivity every real thing is present in the world] ---{25}
11. [The functionality of the real] ---{26}
12. [Real means de suyo. Naked reality, forcefulness, powerfulness] ---{27}

§ 2 "Human" reality ---{30}

I. The notes of human reality ---{30}
1. [Life] ---{30}
2. [Formality of pure stimulus] ---{31}
3. [Intelligence] ---{32}
4. [Human substantivity] ---{39}
---A) [Body] ---{39}
---B) [Psyche] ---{40}
---C) [The formal substantive reality of man. Man
------is an animal of realities] ---{44}

II. Form and mode of human reality ---{46}
1) Form and mode of reality ---{47}
---A) [Man is personal animal] ---{47}
---B) [Man as relative absolute] ---{51}
2) The being of human reality ---{52}
---A) [The difference between "being" and "reality"] ---{52}
------a) [Being is worldly actuality] ---{54}
------b) [Being is founded in reality] ---{54}
------c) [There is no substantive being, but only
---------being of the substantive] ---{54}
---B) The being of man ---{56}
3) The unity of human being and reality ---{59}
---A) [Species is not the real correlate of a definition] ---{60}
------a) [My schema is a schema of “another” personal animal] ---{61}
------b) [I am de suyo schematically the other persons] ---{61}
------c) [My own reality is affected by its own
---------schema and by other persons] ---{61}
---B) Co-determination of persons ---{62}
------a) First dimension ---{62}
------b) Second dimension ---{65}
------c) Third dimension ---{68}
---------aa) [Tradition is a "handing over" or a "delivery"] ---{69}
---------bb) [Human reality while being in a historical dimension] ---{72}

CHAPTER 2
HOW IS ONE A MAN? ---{75}

§ 1 What is man according to these actions? ---{76}

§ 2 How does a man make
himself a relative person in his actions? ---{79}

I. The person as fundamented in reality ---{81}
---1) [Reality "ultimate" support for my actions] ---{82}
---2) [Reality "possibilitating" my actions] ---{82}
---3) [Reality "impelling" me] ---{83}

II. Structure of the fundamentality of the real ---{84}

APPENDIX 1
THE POWER OF THE REAL ---{89}
1) [Power of the most high] ---{90}
2) [Power of time as living measure of reality] ---{90}
3) [Power of separation of forms] ---{90}
4) [Power of germination of reality] ---{90}
5) [Power of organization, mainly life] ---{90}
6) [Power of the future] ---{90}
7) [Power not only over material reality,
---but also of the intellectual reality of man] ---{90}
8) [Power of personal intimacy, which bonds men in families,
---tribes, and nations] ---{90}
9) [Power that fills everything in space and time] ---{90}
10) [Power over life and death] ---{90}
11) [Power that directs social life] ---{90}
12) [Power that is called destiny] ---{90}
13) [Power that rules the justice and the
---cosmic-moral structure of the universe] ---{91}
14) [Sacralizing power] ---{91}
15) [Enduring power] ---{91}

III. How does fundamentality occur? ---{92}

IV. Problematics of fundamentality ---{99}
1) [Restlessness of human reality] ---{99}
2) [The voice of conscience] ---{101}
3) [Sentient volition] ---{104}
---a) [Hurled towards "reality-fundament"] ---{105}
---b) [Hurled to adopt a form of reality] ---{105}
---c) [Real truth] ---{106}


SECOND PART
THE DIVINE REALITY ---{113}

CHAPTER 3
THE UNFOLDING OF THE PROBLEM

I. THE REALITY OF GOD ---{115}

§ 1 The point of departure for the problem ---{118}

I. [The "five ways" of St. Thomas] ---{118)
---1. [Cosmic points of departure] ---{118}
---2. [The terminus is not God "qua" God] ---{121}

II. [The "anthropogical way"] ---{123}
---1. [Points of departure] ---{124}
------A) [Partial anthropological aspects] ---{124}
------B) [Intrinsic dualisms] ---{125}
------C) [Antithesis man-cosmos] ---{126}
---2. [Insufficiency of the anthropological way] ---{126}

III. [Recapitulating] ---{127}
---1. [Man, religated to the power of the real] ---{128}
------a) [Religation is a fact] ---{128}
------b) [Religation affects my whole human reality] ---{128}
------c) [Religation as radical root of my being] ---{128}
---2. [Religation not an anthropological way] ---{129)
------a) [Religation is both human and cosmic] ---{129}
------b) [Power of the real as "manifestative experience" in its three
---------moments] ---{130}
---3. [In this experience an outline begins to appear] ---{130}
------a) [The idea of God as fundament of the power of the real] ---{130}
------b) [This God has to be supreme "reality", not supreme "being"] ---{131}
------c) [The "supreme" characteristic of this reality] ---{132}

§ 2 Justification of the reality of God ---{134}

I. [Man has a sentient intelligence] ---{135}
---1. [Man is certainly among the things he apprehends, but he
------is with them in reality] ---{135}
---2. [Personeity is his-ownness] ---{136}
---3. [To live is to acquire an I with one figure or another] ---{136}
---4. [The being of man, his I is an "ab-solute" being,
------because it is mine and because it is determined
------by "the" reality simpliciter] ---{136}
---5. [The absolute I is something acquired] ---{137}

II. [Reality makes me be "I"] ---{137}
---1. [Reality is that "with" which man makes his I because the
------structure of this "with" consists in being "in, from, and by", and because
------reality is ultimate, possibilitating and impelling] ---{139}
---2. [Reality is not a kind of "object", but the fundament of my
------absolute being. Reality is a power, the power of the real] ---{139}
---3. [Reality is not a kind of physical force, it is a power, and not a cause.
------"The" reality "makes me be I"] ---{139}

III. [Each thing physically "carries" in its own reality
------the power of reality "simpliciter"] ---{140}
---1. ["The" reality is not a general concept] ---{140}
---2. [Reality is not like a kind of ocean where things are submerged] ---{140}
---3. [In each real thing its moment of reality exceeds what they
---------are concretely] ---{141}
------A) ["The" reality simpliciter has a physical power] ---{141}
------B) [The power of the real is something "more" than the power of
---------concrete realities, since in each concrete thing I am determining
---------myself before "the" reality as such, this is the root of
---------my absolute being] ---{143}

IV. [God as "formally" constitutive moment of each real thing] ---{144}
---1. [Each thing is at one and the same time "its own" irreducible reality and
------presence of "the" reality. This is the enigma of reality] ---{144}
---2. [We are religated physically to the power of the real in a problematic way. This is
---------what formally constitutes the enigma of life] ---{145}
------A) [The restlessness of being relatively absolute] ---{146}
------B) [Intelligence is not only "in front" of the reality, but is propelled by
---------reality itself "towards" its radical enigma] ---{146}
---3. [Intelligence can discover that the power of the real is founded on the constitution of ---------reality qua reality] ---{147}
------A) ["The" reality is not "one" more reality, but the fundament of "the"
---------reality, and as fundament of a power that makes me be a relatively absolute being, ---------it will be an absolutely absolute reality. This is the reality of God] ---{148}
------B) [God is formally in things constituting them as real] ---{148}

V. [We have to make explicit we have reached God qua God by
------the way of religation] ---{150}
---1. [Absolutely absolute reality is the
---------fundament of the power of the real] ---{151}
------A) [In real things "the" reality is a physical moment of them] ---{152}
------B) [God is fundament that reality may be possibilitating for man] ---{153}
------C) [God is fundament of reality as impelling power in the
---------construction of my I] ---{154}
---2. [Deity is the very reality of things insofar as power manifests
---------its formal constitution in God] ---{155}

VI. [The role of God in the construction of my I is the way the
------fundamentality of this construction is exercised
------on the part of God] ---{158}
---1. [Reality-object and reality-fundament] ---{159}
---2. [God is the fundament of the fullness of life] ---{160}
---3. [Human life is constitutive and constituent theological tension] ---{161}
------a) [God makes that my human reality may build its I in life] ---{162}
------b) [Any act of man is formally a taking
---------of a position
with respect to God] ---{162}

§ 3 Some characteristics of the reality of God ---{165}

I. [God considered in Himself] ---{165}
---1. [The metaphysical essence of God is to be absolutely absolute reality,
------and because of this his essence and existence are identical,
------not the other way around] ---{165}
---2. [This reality is one and unique] ---{166}
---3. [The absolutely absolute reality is a reality of absolute concretion] ---{167}
------a) [The absolutely absolute reality is eo ipso a reality
---------absolutely "its-own"] ---{168}
------b) [The absolutely absolute reality is absolute "dynamism"] ---{168}
------c) [In God his substantive reality is absolute;
---------therefore, it is absolutely his; he possesses himself absolutely,
---------and consequently, he is intelligent and volitional] ---{169}

II. [God as realitas fundamentalis] ---{172}
---1. [Fundamentality is presence of God in things] ---{174}
---2. [God is transcendent in real things insofar as real] ---{176}
---3. [The presence of God in things is not only formal and intrinsic,
------but also constitutive] ---{177}

CHAPTER 4
THE UNFOLDING OF THE PROBLEM

II. THE ACCESS OF MAN TO GOD ---{179}

§ 1 What do we understand by access? ---{180}
1. [Access through acts] ---{180}
2. [Physical and real acts] ---{181}
3. [Moments of configuration of the "I"] ---{181}
---A. [Open essence of the reality of man] ---{182}
---B. [Open essence is formally religated] ---{182}
---C. [Access to God as God not by accident] ---{184}

§ 2. God, accessible reality ---{185}
---1. [God accessible "in" fundamentality of things] ---{185}
---2. ["Interpersonal tension" between two absolutes, the founding
------absolutizing the founded] ---{186}
---3. [God, "manifestative" personal reality] ---{188}
---4. [God accessible "in things" by Himself
------as announcement and naked presence] ---{190}

§ 3 The access of man to God ---(194)
I. [Accessibility is an "inchoate" access] ---{194}
---1. [In religation we are carried by the power of the real. God is the
------"pre-tension" that takes us towards Him] ---{195}
---2. [In this "pre-tension" we proceed to things dragged by the power of
------the real in them, that is, by God himself] ---{195}
---3. [This power of the real that religatingly makes us be, is the power
------of "the" reality in all real things] ---{195}

II. [Donating tension and surrender "towards"] ---{197}
---1. [What is the surrender?] ---{197}
---2. [The surrender by the human person to God
---------has different moments] ---{198}
------A) [The veneration] ---{199}
------B) [To supplicate] ---{199}
------C) [Man rests on God as the strength of his life] ---{200}
---3. [Unity of personal causality] ---{201}
------A) [God is transcendent "in" things, and therefore, is a person
---------transcendent "in" the human person] ---{202}
------B) [Donation-surrender is the metaphysical structure
---------of the interpersonal causality between God and man
---------in the theological tension of his life] ---{203}

APPENDIX 2
PERSONAL CAUSALITY AND MORALITY ---{205}

§ 4 The formal root of the access of man to God ---{209}

I. What is faith formally? ---{210}
---1. [Acquiescence, supplication and refuge] ---{212}
---2. [Personal adhesion to a true personal reality] ---{217}
------A) [Faith is surrender] ---{217}
------B) [Personal adherence] ---{218}
------C) [The surrender is always personal] ---{220}

II. Intelligence and faith ---{222}
---1. Difference between intelligence and faith ---{223}
------A) [To know is not necessarily to see] ---{223}
------B) [Believing does not consist in being blind] ---{225}
------C) [There is a certain presence of God in reality] ---{228}
---------a) [The power of the real is immediately present to us in religation] ---{228}
---------b) [In religation to the power of the real the formally enigmatic character of
------------the real qua real is immediately present to us] ---{228}
---------c) [In the enigma we are not simply “directed” towards its root, but we are
------------physically “hurled” after it] ---{229}
---------d) [This fundamentation is a “proof” of the terminus of the
------------“towards” as the root of the enigma, and therefore, in a certain way,
------------of God as its solution] ---{229}
------D) [The terminus to which the proof leads is God, but not as a reality
------------object of investigation, but a reality as fundament
------------of the power of the real in religation] ---{230}
---------a) [Knowledge and faith are essentially different] ---{232}
---------b) [Faith and reason do not primarily constitute two diverse domains, but two
------------different functions of intelligence itself] ---{235}
---2. Actual radical unity of intelligence and faith ---{240}
------A) The will to truth ---{245}
------B) Unity of knowledge and faith in God ---{258}
---------a) [Will to fundamentality as motorizing force of the intellective process] ---{262}
---------b) [Will to fundamentality is also the attitude of surrendering to the
------------fundament, which reason discovers] ---{263}
------C) The will to truth in human reality ---{266}
---------a) [An intellective process essentially belongs to the will to
------------fundamentality, which makes that a moment of the reality that is
------------realizing itself processually be intellectively known]---{268}
---------b) [A very large number of people live completely unconcerned about
------------the question with which we are wrestling] ---{275}
---------c) [The atheist life] ---{281}
---------d) [The will to fundamentality is the free surrender to what intelligence
------------knows intellectively as fundament] ---{286}

III. The concretion of faith ---{296}


THIRD PART
MAN, EXPERIENCE OF GOD ---{305}

CHAPTER 5
GOD, EXPERIENCE OF MAN ---{307}

1. The experience from the part of God ---{318}
2. Different forms of donation ---{319}
3. Dimensions of the experience of God ---{320}

CHAPTER 6
MAN, EXPERIENCE OF GOD ---{325)

1. What is experience of God? ---{326}
2. Modes of the experience of God ---{328}
3. Individual, social, and historical
---dimensions of the experience of God
---{334}
4. Other attitudes facing the experience of God ---{342}

CHAPTER 7
UNITY OF GOD "AND" MAN ---{347}

1. Generic characteristics of the unity of God "and" man ---{349}
2. Type of unity between God "and" man ---{351)
3. Experiential unity of God "and" man ---{355}
4. Unity of man "and" God as religation occurs ---{362}

BY WAY OF CONCLUSION ---{367}
Xavier Zubiri heading of March, 1974 ---{368}

THE THEOLOGICAL PROBLEM OF MAN ---{369}
What does this mean precisely? ---{371}

I. Analysis of human reality ---{372}
---1) [Problematic religation as real stepping march from the power of the real
------"towards" its intrinsic ultimate fundament] ---{372}
---2) [Discovery of God "in" the personal intellective
------stepping march of religation] ---{375}
---3) [The real and physical stepping march towards God
------is not only a real intellection, but an experiential realization
------of the human reality itself in God] ---{377}

II. [Religion as experiential molding of religation into
------multiple forms producing the history of religions] ---{379}

III. [Christianity as "dei-formation" and the supreme
------theological experience] ---{380}

IV. [Theology is essentially and constitutively theocentric] ---{382}
---a) [The theological is only the fundament of the theologic, but is not
------the theologic knowledge itself] ---{382}
---b) [The theological is just that dimension by which man finds himself
------founded on the power of the real] ---{382}