By Robert S. Gall (auth.)
My first 12 months in graduate institution marked via preliminary expo absolute to Heidegger and a few of his vital early essays. At tha~ time, dissatisfied with the nation within which "religious idea" lay, i used to be quick struck through the aptitude Heidegger offered for breaking new floor in a box that had seeming ly exhausted itself through transforming the usual concerns and solutions. That perception, besides the conviction that Heideg ger have been misused and misunderstood via theologians and spiritual thinkers ever considering he burst upon the highbrow scene with the publ ication of Sein und Zei t, grew all through my graduate occupation and ended in a dissertation on Heidegger and non secular pondering, of which the current textual content is a revised and up-to-date model. this article displays my trust that Heid egger, while "properly" understood on such issues as fact, God (and gods), and "faith", provides us with a distinct voice and imaginative and prescient that can't be co-opted into any type of theology -- be it unfavorable, existential, dialectical or Thomistic - and certainly heavily demanding situations the viability of any "theol ogy".
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Extra resources for Beyond Theism and Atheism: Heidegger’s Significance for Religious Thinking
The people of the country may not attempt to make to themsel ves a god by cunning and thus put aside by force the supposed lack. But neither may they acconm:xiate themselves Jrerely by callin;J on an accustoJred god. True, by this means the presence of the absence would be overlooked. But the discovery could not be near without the nearness which is determined by the absence and hence reserving (EHD 28; my emphases). It is clear from this that Heidegger is in no way' on the way back to faith, to the faith of our fathers.
Basic questions concerning the compatal;lJlity of the matter of thought and the matter of faith fail to be asked, which has led to the numerous criticisms of the Bultmannian program by theologians and others. 29 Heinrich Ott, on the other hand, has the same problem manifest in a different way. Insofar as he attempts in Denken und Sein to make an appeal to the whole of Heidegger's thought and not simply the "ear ly" Heidegger, Ott ends up being torn between basic theological principles and Heidegger's path of thought.
There is undoubtedly some question to be raised here concerning Heidegger's account, insofar as he says that theology is not a science of God nor speculative knowledge of God, yet it is a reasonable and coherent account of what is disclosed through faith, of which God (as creator, for exanple) must be counted a part. 26. Alasdair MacIntyre, "The Fate of Theism" in MacIntyre and Paul Ricoeur, The Religious Significance of Atheism (New York: Columbia University Press, 1969), pp. 21-23. See also N II 378-79, where Heidegger talks about theological transcendence in subjectivity, and Jean Beaufret, "Heidegger et la the610gie" in Heidegger et la Question de Dieu, eds.