Walter Lippmann's The Public Philosophy (1955) can be understood as a proposal to reconstruct "public philosophy" in the tradition of natural law. If so, why does Lippmann quote Tillich's Systematic Theology? Had it relied on the natural law tradition, it would seem more natural to turn to Catholic thought. In order to answer this question, the paper first focuses on the relationship between these two thinkers, particularly Lippmann's interpretation of Tillich in the context of "public philosophy." Then the question is investigated in relation to various external evidences including the role of editors who are formative in the development of thought. The first approach, which is more traditional, consists in comparing two thinkers' thoughts as well as their relationship. The second approach goes beyond the traditional approach and supposes a "promoter of knowledge." On this supposition, the relationship of the two thinkers and of their texts shall be investigated. The conclusion drawn from the second approach is the existence of editors who connected these two thinkers: Anglican theologian Angus Dunn and editor for University of Chicago Press Alexander J. Morin.

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Die Debatten um das religiose Apriori waren von einer Art, wie sie viele Theologen und Philosophen am Anfang des 20. Jahrhunderts in Deutschland interessierte. In diesem Aufsatz soll die Bedeutung von Rudolf Ottos Begriff "des religiosen Apriori", durch den Kontrast der Verwendung des Begriffes bei Ernst Troeltsch und Otto, deutlich gemacht werden. Durch die Gemeinsamkeiten und Unterschiede zwischen den beiden soll das Charakteristische an Ottos Herangehensweise besonders in semen Werken Kantisch-Fries'sche Religionsphilosophie und Das Heilige verdeutlicht werden. Dies gibt uns eine wichtige Einsicht, um die Entwicklungsgeschichte der Religionsforschung in Deutschland zur Jahrhundertwende im geistesgeschichtlichen Kontext zu sehen. Ausserdem erhalt man einen guten Zugang, um die Dynamiken um "Erkenntnis" und "Leben" in der Geisteswissenschaft dieser Zeit darstellen zu konnen. Daruberhinaus wird an ihnen die, die Wissenschaft selbst umgebende religiose geistige Lage, deutlich.

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When one reads Charles Taylor's magnum opus on A Secular Age, it is important to note that the author's religious identity must have had some influence on the argument of the book. Although his commitment to Roman Catholic Christianity is widely known, there is still room to delve into some related questions. How can we readers fairly understand this religious commitment against the whole picture of his thought? And, which of the descriptions best represent the voice of the author himself in the book with such a polyphonic composition? In this article, we aim to articulate the religious character within Taylor's thought by illuminating the goal prospected in A Secular Age. In the final part of the book, examining two severe dilemmas which seem to be commonly associated with the secular age of today, Taylor finds his hope of overcoming them in "conversions" to a certain theistic view. For him, it is the belief in God who became flesh which can reconcile conflicts between the transcendent and the immanent, and put an end to the violent "mutilation" of the human life and body.

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