Revelation in Heidegger

2021 ◽  
pp. 308-321
Author(s):  
Peter Joseph Fritz
Keyword(s):  
Martin Heidegger ◽  
Divine Revelation ◽  
Ontological Status ◽  
Political Bias ◽  
Belief In God ◽  
Christian Understanding ◽  
The Way

Martin Heidegger provides positive impetus for fresh thinking on divine revelation. Objections could immediately be raised. While it is contested whether Heidegger observes some sort of ‘methodological atheism’, at the very least he demotes theology—serious thinking based on belief in God—as ‘ontic’ (occasional, region-specific), whereas philosophy enjoys ‘ontological’ status. Heidegger refuses the revealed idea of creation as a distortive axiom for Western thinking that prepares the way for the world’s modern, technological framing. And of course there is Heidegger’s political bias, a concern that has reignited with the publication of his Schwarze Hefte. Nevertheless, this chapter’s primary thesis holds that Heidegger can help to reinvigorate Christian understanding of divine revelation in at least three respects: (1) by centring the theology of revelation on the allied themes of fundamental truth and freedom, (2) by encouraging theologians to continue pursuing renewed interest in apocalyptic, and (3) by bringing to light the revelatory character of inconspicuous, everyday phenomena.

The Political Theology of Schelling

2016 ◽  
Author(s):  
Saitya Brata Das
Keyword(s):  
Martin Heidegger ◽  
Jacques Derrida ◽  
Political Theology ◽  
The Political ◽  
Franz Rosenzweig ◽  
Political Works ◽  
The Way

This book rigorously examines the theologico-political works of Friedrich Wilhelm Joseph von Schelling, setting his thought against Hegel's and showing how he prepared the way for the post-metaphysical philosophy of Martin Heidegger, Franz Rosenzweig and Jacques Derrida.

Narrative, Intertext and Allusion in the Qur'anic Presentation of Job

1999 ◽  
Vol 1 (1) ◽  
pp. 1-25 ◽  
Author(s):  
A. H. Johns
Keyword(s):  
Key Words ◽  
Complex Network ◽  
Key Words And Phrases ◽  
Divine Revelation ◽  
Western Tradition ◽  
Islamic Tradition ◽  
The Impact ◽  
The Way

Job (Ayyūb) is a byword for patience in the Islamic tradition, notwithstanding only six Qur'anic verses are devoted to him, four in Ṣād (vv.41-4), and two in al-Anbiyā' (vv.83-4), and he is mentioned on only two other occasions, in al-Ancām (v.84) and al-Nisā' (v.163). In relation to the space devoted to him, he could be accounted a ‘lesser’ prophet, nevertheless his significance in the Qur'an is unambiguous. The impact he makes is achieved in a number of ways. One is through the elaborate intertext transmitted from the Companions and Followers, and recorded in the exegetic tradition. Another is the way in which his role and charisma are highlighted by the prophets in whose company he is presented, and the shifting emphases of each of the sūras in which he appears. Yet another is the wider context created by these sūras in which key words and phrases actualize a complex network of echoes and resonances that elicit internal and transsūra associations focusing attention on him from various perspectives. The effectiveness of this presentation of him derives from the linguistic genius of the Qur'an which by this means triggers a vivid encounter with aspects of the rhythm of divine revelation no less direct than that of visual iconography in the Western Tradition.

The Quranic Jesus: Prophet and Scapegoat

2019 ◽  
Vol 24 (1) ◽  
pp. 183-220
Author(s):  
John Ranieri
Keyword(s):  
Major Theme ◽  
The Bible ◽  
Christian Understanding ◽  
The Way

A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture. The God of the Bible is understood to be a God who takes the side of victims. The God of the Qur’an is also a defender of victims, an idea that recurs throughout the text in the stories of messengers and prophets. In a number of ways, Jesus is unique among the prophets mentioned in the Qur’an. It is argued here that while the Quranic Jesus is distinctly Islamic, and not a Christian derivative, he functions in the Qur’an in a way analogous to the role Jesus plays in the gospels. In its depiction of Jesus, the Qur’an is acutely aware of mimetic rivalry, scapegoating, and the God who comes to the aid of the persecuted. Despite the significant differences between the Christian understanding of Jesus as savior and the way he is understood in the Qur’an, a Girardian interpretation of the Qur’anic Jesus will suggest ways in which Jesus can be a bridge rather than an obstacle in Christian/Muslim dialogue.

Heidegger on the Nothing and Anaximander’s Ἄπειρον

2019 ◽  
Vol 53 ◽  
pp. 105-117
Author(s):  
Richard Colledge ◽  
Keyword(s):  
Martin Heidegger ◽  
Close Association ◽  
Human Freedom ◽  
Inaugural Lecture ◽  
Lecture Courses ◽  
The Way

If Martin Heidegger is a thinker of Being par excellence, he is also one of the west’s key thinkers concerning the nothing. This paper has two main aims. The first is to highlight the continuity of the way in which Heidegger develops the theme of the nothing, in its close kinship with Being, throughout the long arc of his thought: from Sein und Zeit (1927) and his summer 1928 lecture course on Leibniz, through his famous treatment in the inaugural lecture “Was ist Metaphysik?” (1929), his subsequent “Nachwort” (1943) and “Einleitung” (1949) to that work, to his extended letter to Ernst Jünger, published as “Zur Seinsfrage” (1955). However, the second aim of the paper is to bring this extensive thematic thread into close association with Heidegger’s reading of Anaximander, especially his summer 1932 and winter 1941 lecture courses. What emerges is a striking account of the nothing as the Seinsvergessenheit, but also as the “the unlimited” origin of all beings in their “stepping forth” into appearance, and that to which they return. Thus, τὸ ἄπειρον effectively becomes for Heidegger another name for the nothing, or Being in its lethic or “hidden essence”: i.e., the hyperbolic or abyssal excess that is the ἀρχή of the appearance of beings. I conclude with some brief reflections on the sense in which Heidegger considers the vocation of “courageously” and “thankfully” thinking this nothing as perhaps the fullest expression of human freedom.

Walter Burley on divine Ideas

2021 ◽  
pp. 50-75
Author(s):  
Chiara Paladini
Keyword(s):  
Ontological Status ◽  
Open Problems ◽  
14Th Century ◽  
Divine Essence ◽  
The World ◽  
Divine Freedom ◽  
Mode Of Being ◽  
Walter Burley ◽  
The Way

This paper focuses on the theory of divine ideas of Walter Burley (1275-1347). The medieval common theory of divine ideas, developed by Augustine, was intended to provide an answer to the question of the order and intelligibility of the world. The world is rationally organized since God created it according to the models existing eternally in his mind. Augustine's theory, however, left open problems such as reconciling the principle of God's unity with the plurality of ideas, the way in which ideas can or cannot be said to be eternal, their ontological status. Medieval authors discussed such questions until at least the late 14th century. By resorting to the semantic tool of connotation, Burley explains both in what way ‘idea' can signify the divine essence as much as the creatures (thereby reconciling the principle of God's unity with the multiplicity of ideas), and in what sense we can say that God has thought them from eternity, without slipping into a necessitarian view that undermines the principle of divine freedom. Moreover, by envisaging the objective mode of being as the only mode of being of ideas, he explains in what way they truly differ from one another on the basis of their different conceptual contents

The Phenomenology of “Nothingness” by Martin Heidegger and Jean-Paul Sartre

2021 ◽  
pp. 120-130
Author(s):  
Gregory N. Siplivii ◽  
Keyword(s):  
Martin Heidegger ◽  
Jacques Lacan ◽  
General Flow ◽  
Jean Paul ◽  
The World ◽  
Ontological Sense ◽  
The Way

This article is devoted to the analysis of the phenomenology “Nothingness” by Martin Heidegger and Jean-Paul Sartre. Through research of existential phe­nomenology, the article also touches on the topic of “mood” as philosophical in­tentionality. Various kinds of “moods”, such as faintness (Verstimmung), ennui (Langeweile), burden (Geworden), inquisitiveness (Neugier), care (Sorge) and conscience (Gewissen), by Martin Heidegger’s and nausea (la nausée), anxiety (l’anxiété), dizziness (le vertige) by Jean-Paul Sartre, is considered in the context of what they may matter in an ontological sense. The phenomenologically under­stood “mood” as a general intentionality towards something is connected with the way in which the existing is able to ask about its own self. In addition, the ar­ticle forms the concept of the original ontological and phenomenological “in­completeness” of any existential experience. It is this incompleteness, this “al­ways-still-not” that provides an existential opportunity to realize oneself not only thrown into the world, but also different from the general flow of being. This “elusive emptiness” is interpreted in the article in accordance with the psychoan­alytic category of “real” (Jacques Lacan).

The Politics of Worldlessness

2020 ◽  
pp. 80-127
Author(s):  
Roland Végső
Keyword(s):  
Martin Heidegger ◽  
Human Condition ◽  
The Political ◽  
Simple Fact ◽  
Political World ◽  
Life Of The Mind ◽  
Life Itself ◽  
The Mind ◽  
The Way ◽  
The Human Condition

The chapter examines Hannah Arendt’s critique of martin Heidegger and concentrates on the way Arendt tries to subvert the Heideggerian paradigm of worldlessness. While for Heidegger, the ontological paradigm of worldlessness was the lifeless stone, in Arendt’s book biological life itself emerges as the worldless condition of the political world of publicity. The theoretical challenge bequeathed to us by Arendt is to draw the consequences of the simple fact that life is worldless. The worldlessness of life, therefore, becomes a genuine condition of impossibility for politics: it makes politics possible, but at the same time it threatens the very existence of politics. The chapter traces the development of this argument in three of Arendt’s major works: The Origins of Totalitarianism, The Human Condition, and The Life of the Mind.

Recovering Futurity: Theorizing the End and the End of Theory

2018 ◽  
pp. 293-312
Author(s):  
Elliot R. Wolfson
Keyword(s):  
Martin Heidegger ◽  
The Past ◽  
The Future ◽  
To Come ◽  
The Way

This chapter addresses the co-dependence of people's conceptions of end and of beginning. To comprehend the beginning, one must think of it from the perspective of futurity, from the perspective, that is, of the ultimate end. Consequently, the beginning lies not in the past but, rather, in the future. The chapter then relates this mode of philosophizing with the way people understand Jewish eschatology, which lies at the center of Jewish theorization about time. In Jewish eschatology, what is yet to come is understood as what has already happened, whereas what has happened is derived from what is yet to come. Martin Heidegger has dismissed Judaism as a religion that by its very nature cannot experience temporality authentically. Yet his own understanding of temporality accords well with rabbinic conceptions of temporality and later kabbalistic eschatologies.

scholarly journals The problem of theodicy and the theology of the cross

2007 ◽  
Vol 41 (2) ◽  
Author(s):  
N. Vorster
Keyword(s):  
Theoretical Approach ◽  
Theoretical Framework ◽  
Human Experience ◽  
Theology Of The Cross ◽  
Theoretical Argument ◽  
The World ◽  
Christian Understanding ◽  
The Cross ◽  
Point Of Departure ◽  
The Way

Theodicy is the attempt to justify God’s righteousness and goodness amidst the experience of evil and suffering in the world. This article discusses Karl Barth’s Christological and Jürgen Moltmann’s eschatological approach to the problem of theodicy. The central theoretical argument is that the problem of theodicy poses a major hermeneutical challenge to Christianity that needs to be addressed, since it has implications for the way in which theology defines itself. Questions that arise are: What are the boundaries of theology? What are the grounds on which the question of theodicy must be asked? Is the Christian understanding of God’s omnipotence truly Scriptural? The modern formulation of theodicy finds its origin in the Enlighten- ment that approaches the problem from a theoretical framework based on human experience. This theoretical approach leads, however, to further logical inconsistencies. Theology must rather approach the problem in the same way as Scripture does, by taking the cross, resurrection and parousia of Christ as point of departure. The cross and resurrection are a sign that suffering is not part of God’s plan and at the same time an affirmation of God’s victory over suffering and evil.

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