拉內的人學思想不論在形上學人學還是神學人學方面，都體現為超驗性特徵。首先，其人學思想運用了「超驗方法」研究人，超驗方法即是探尋人認知的先天可能性條件。拉內的超驗方法與康德的超驗方法相比較，有一定關係但不完全相同，其超驗方法不僅具有水準方向的特點，而且在傳承經院哲學家多瑪斯認識論思想的基礎上，認為超驗方法更具有垂直方向的意義；其次，拉內對人日常生活中超驗經驗的剖析與闡釋，認為人的超驗經驗從哲學角度看是與認知過程同時發生的「伴隨知識」或「自我意識」，從神學角度看則是主體面對一切可能現實的無限廣延的開放性；再次，拉內認為人處於「超性生存基本狀態」，處於與上帝的本質聯繫之中。拉內從上帝普遍救恩意願出發，結合其恩典理論，指出上帝的「自我通傳」是人「超性生存基本狀態」的根源，是人「自我超越經驗」的動力和目的。

Rahner’s anthropological thoughts are embodied as transcendental features in both metaphysical anthropology and theological anthropology. First of all, his anthropological thought uses the “transcendental” method to study people, which is to explore the innate possibility condition of human cognition. Compared with Kant’s transcendental method, Rahner’s transcendental method has a certain relationship but is not completely the same. Its transcendental method not only has the characteristics of the horizontal direction, on the basis of inheriting the epistemological thought of the scholastic philosopher Thomas, it is believed that the transcendental method also has the meaning of vertical direction; Secondly, Rahner’s analysis and interpretation of transcendental experience in people’s daily life believes that human transcendental experience is, from a philosophical point of view, “co-consciousness” or “self-awareness” that occurs simultaneously with the cognitive process, and from a theological point of view, from a theological point of view, it is the subject’s infinite and extensive openness to all possible realities; Thirdly, Rahner believes that human beings are in a state of “super existence”, in the essential connection with God. Starting from God’s universal salvation willingness and combining his theory of grace, Rahner pointed out that God’s self-revelation is the source of man’s “supernatual existential” state, and the motivation and purpose of man’s self-transcendence experience.