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By F. Schalow
Although there are numerous `religious' lines in Heidegger's philosophy, little attempt has been made to teach the systematic import which his pondering has for defining an entire diversity of non secular and theological questions. accurately simply because his idea is against the development of any `dogma', his large writings supply clues to what meaning(s) the `Sacred' and the `Divine' can have in a postmodern age the place the very chance of `faith' hangs within the stability. by means of exhibiting how Heidegger's personal considering will be interpreted as a fight to come back to phrases with spiritual questions, this ebook undertakes a postmodern research of the Sacred which either attracts upon and transcends numerous world-religions and denominations. A postmodern, non-sectarian imaginative and prescient of the Sacred thereby turns into attainable that is open to the plurality of spiritual reports at the one hand, and but affirms at the different Heidegger's emphasis (in Beiträge zur Philosophie) at the `last god' because the displacing of all sectarian visions of god.
This publication could have distinct attract Heidegger students, in addition to scholars drawn to the overlap among phenomenology and philosophical theology.
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Extra info for Heidegger and the Quest for the Sacred: From Thought to the Sanctuary of Faith
Example text
60 This is why, as mentioned immediately above, he rejects both atheism and theism. In addressing Philipse's criticism, we find the clue that Heidegger's philosophical development is a path which diverges from and returns to its original theological beginnings. " If we are to understand this development, we must be able to trace the definitive stages from Heidegger's youthful apprenticeship as a "Christian theologian" (1921), to his seeming rejection of that stance in favor of a transcendental philosophy of finitude meditated through Kant doctrine of schematism (1928), and finally his return to a new orientation to the Sacred through his encounter with Schelling's speculative philosophy (1936).
Love in the sense of Gospels. As we will later discover through Heidegger's destructiveretrieval of Schelling, love is invariably linked to suffering, redemption to the experience of the abyss (Abgrund). Though Hegel understood Christian doctrine through the movement of the self-articulating concept (BegrifJ), his counterpart, Kierkegaard, examined the kerygma of Christianity through the use of parody and paradox. Love is not only the original tendency of human beings to seek bonds as the source of their social engagement, as Hegel realizes.
In the case of Heidegger and Gadamer, the departure of the former provides the occasion to celebrate the thanksgiving of the latter. Gadamer's 1977 memorial address draws its inspiration from the word that observes the boundary between what is sayable and what remains unsaid, and displays the kind of reverence which comes from accepting the limitations of silence. Let us consider this address as a gesture of spirituality, as a primary example whose enactment implicates the unique context of significance.