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Existential Scepticism and Christian Life in Early Heidegger

Existential Scepticism and Christian Life in Early Heidegger Footnotes 1 All translations from the German are my own. Where available the reader may consult those volumes of the Heidegger Gesamtausgabe thus far translated into English. In relation to Heidegger's thought in the early 1920's a whole spectrum of positions respecting the authenticity of Christian life and theology for Heidegger exists among the commentators. At one end of this spectrum Gadamer maintains that the religion lectures of 1920–1 were no mere preparation for, or diversion from, the protracted engagement with Aristotle. Instead, he insists that Heidegger's objective was to uncover the source of the conceptual distortion of Christian experience through Greek philosophy, so that ‘in this conclusion the actual goal of the young Heidegger's Aristotle studies finds expression’ (PI, p. 232). At the opposite extreme one finds John Caputo who claims that in the period in question Heidegger in no way drew a sharp distinction regarding the respective authenticity of Christian or Greek experience. Thus he remarks: ‘There is no suggestion at this point in Heidegger's writings that Greek existence was any more or less “primordial” than Christian experience. On the contrary, they both represented “ existentiell ideals” from which the existential analytic prescinded, of which the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Heythrop Journal Wiley

Existential Scepticism and Christian Life in Early Heidegger

The Heythrop Journal , Volume 45 (3) – Jul 1, 2004

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Publisher
Wiley
Copyright
Copyright © 2004 Wiley Subscription Services, Inc., A Wiley Company
ISSN
0018-1196
eISSN
1468-2265
DOI
10.1111/j.1468-2265.2004.t01-1-00255.x
Publisher site
See Article on Publisher Site

Abstract

Footnotes 1 All translations from the German are my own. Where available the reader may consult those volumes of the Heidegger Gesamtausgabe thus far translated into English. In relation to Heidegger's thought in the early 1920's a whole spectrum of positions respecting the authenticity of Christian life and theology for Heidegger exists among the commentators. At one end of this spectrum Gadamer maintains that the religion lectures of 1920–1 were no mere preparation for, or diversion from, the protracted engagement with Aristotle. Instead, he insists that Heidegger's objective was to uncover the source of the conceptual distortion of Christian experience through Greek philosophy, so that ‘in this conclusion the actual goal of the young Heidegger's Aristotle studies finds expression’ (PI, p. 232). At the opposite extreme one finds John Caputo who claims that in the period in question Heidegger in no way drew a sharp distinction regarding the respective authenticity of Christian or Greek experience. Thus he remarks: ‘There is no suggestion at this point in Heidegger's writings that Greek existence was any more or less “primordial” than Christian experience. On the contrary, they both represented “ existentiell ideals” from which the existential analytic prescinded, of which the

Journal

The Heythrop JournalWiley

Published: Jul 1, 2004

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