By Robert S. Gall
My first 12 months in graduate institution marked through preliminary expo bound to Heidegger and a few of his vital early essays. at the moment, disillusioned with the country during which "religious thought" lay, i used to be speedy struck through the aptitude Heidegger offered for breaking new flooring in a box that had seeming ly exhausted itself by means of transforming the standard concerns and solutions. That perception, in addition to the conviction that Heideg ger have been misused and misunderstood via theologians and non secular thinkers ever because he burst upon the highbrow scene with the publ ication of Sein und Zeit, grew all through my graduate profession and ended in a dissertation on Heidegger and non secular considering, of which the current textual content is a revised and up-to-date model. this article displays my trust that Heidegger, whilst "properly" understood on such issues as fact, God (and gods), and "faith", provides us with a different voice and imaginative and prescient that can not be co-opted into any type of theology -- be it detrimental, existential, dialectical or Thomistic - and certainly heavily demanding situations the viability of any "theology".
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Additional resources for Beyond Theism and Atheism: Heidegger's Significance for Religious Thinking (Studies in Philosophy and Religion)
21. Krell, "Nietzsche and the Task," p. 294. 22. Noteworthy in this regard is Heidegger's discussion of authentic historiography (in which, incidentally, he explicitly cites Nietzsche) (SZ 523-24), which illustrates the questionworthy/questionable tension in Heidegger's thinking in the monumental and critical modes that are essential to authentic historiography. 23. Exarrples of this way of thinking are: Williams, Martin Heidegger's Philosophy ot Religion, p. 109 ("the description in Sein und Zeit of Dasein as being-towards-death definitely points beyond Dasein to some greater reality"); John Macquarrie, An Existentialist Theolcqy (1955; rpt.
15, vehemently denounces the effort to draw a dependency between Sein und Zeit and the theology of the 1920s, and Danner, p. 161, points out the insignificance of such corrparisons. 29. For discussions and examples of the Bultmannian use of Heidegger, see Bultmann, "Die Geschichtlichkeit des Daseins und der Glaube. Antwort an G. Kuhlmann" in Heidegger und die Theologie, ed. G. Noller (Munchen: Chr. Kaiser, 1967), pp. rrg Theology" in Philosophical Hermeneutics, pp. 206-207; Gethmann-Siefert, pp.
Such an understanding is usually coupled with the criticism that Heidegger needs to go farther than he does in Sein und Zeit in order to avoid pessimism and nihilism. 23 But such criticism arises from an unquestioned onto-theo-Iogical scheme and clings to theological prejudices that imply a philosophical "statement" about a transcendence 26 CHAPTER 2 somehow "in itself", over and above Dasein, that is to be expounded. The move "beyond" Oasein to some greater reality implied in the criticism is one which originates from a radical misunderstanding of being, as we have seen.