Abstract
Let us begin this chapter by making a biographical observance, by considering an intimate detail of Heidegger’s place of dwelling. In his impressive biography Encounters and Dialogues with Martin Heidegger, Heinrich Petzet reveals an unexpected memento which Heidegger kept on his desk for inspiration, a picture of Dostoevsky.1 For Heidegger, Dostoevsky’s work provides a pause in the inevitable march of modern progress, a reminder of the limitations of rationality—of guilt, death, and suffering—which mark the vestige of darkness never to be eradicated by the light of reason. In commenting on Heidegger’s early development, Gadamer writes: “The appropriation of Dostoevsky also plays an immense role at this time. The radicality of this portrayal of human beings, the passionate questioning of society and progress, the intensive fashioning and suggestive conjuring up of human obsessions and labyrinths of the soul—one could continue endlessly.”2 Yet in this apparent retreat to the “irrational,” Dostoevsky’s novels prefigure neither existentialism nor contemporary atheism, as is customarily taught. Indeed, neither of these “isms” do justice to the profounder spirituality which prompted the novelist’s struggle to locate the precarious place of faith in the modern world. His own conviction of Eastern Orthodoxy reaffirms the individual’s need for redemption in a life beset by pathos, cruelty, and arbitrariness.
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Reference
Heinrich Petzet, Encounters and Dialogues with Martin Heidegger (1929–1976), trans. Parvis Emad and Kenneth Maly (Chicago: University ofChicago Press, 1993), p. 120.
Gadamer, Heidegger’s Ways, p. 8.
See Bambach, Heidegger, Dilthey, and the Crisis of Historicism, pp. 201ff.
Fyodor Dostoevsky, The Brothers Karamazov, trans. Constance Garnett (New York: The New American Library, 1957), p. 106.
Barth, Church Dogmatics, p. 171.
For a detailed chronology of Heidegger’s early development, see John van Buren, “Martin Heidegger, Martin Luther,” pp. 157ff.
Heidegger, “Brief über den ‘Humanismus,”’ in Wegmarken, GA 9 (Frankfurt am Main: Vittorio Klostermann, 1976), p. 313. “Letter on ‘Humanism, ”’ trans. Frank A. Cappuzi in Pathmarks, ed. William McNeill (Cambridge: Cambridge University Press, 1998), p. 239.
Heidegger, Unterwegs zur Sprache, GA 12 (Frankfurt am Main: Vittorio Klostermann, 1985), p. 116. On the Way to Language, trans. Peter D. Hertz and Joan Stambaugh (New York: Harper & Row, Inc., 1971), p. 31.
See John D. Caputo, “Presenting Heidegger,” American Catholic Philosophical Quarterly, Vol. 69/2 (Spring 1995): 129–136.
Ibid., pp. 129–136.
John D. Caputo, Heidegger and Aquinas (Bronx, NY: Fordham University Press, 1982), p. 45.
Ibid., pp. 45–49.
Thomas O’Meara, German Idealism and Roman Catholicism, pp. 12ff. Also see Ernst Benz, The Mystical Sources ofRomantic German Philosophy, trans. Blair R. Reynolds and Eunice M. Paul (Allison Park, PA: Pickwick Publications, 1983), pp. 47ff.
Ott, “Martin Heidegger’s Catholic Origins,” p. 142.
Ibid., pp. 142–143.
Heidegger, “My Way to Phenomenology,” p. 75.
Heidegger, Die Grundprobleme der Phänomenologie, GA 24 (Frankfurt am Main: Vittorio Klostermann, 1976), p. 128. The Basic Problems ofPhenomenology, trans. Albert Hofstader (Bloomington: Indiana University Press, 1982), p. 91.
GA 12, p. 91; tr. 9–10.
The quote by Eckhart is cited by Cyril O’Regan in The Heterodox Hegel, p. 225. Also see GA 60, pp. 308, 315. Heidegger points out for Eckhart mystical experience entails the conjunction between God and the “ground of the soul.”
Kant, Critique of Practical Reason, trans. Lewis White Beck (Indianapolis: The Bobbs-Merrill Company, Inc., 1956), p. 166.
Ludwig Feuerbach, The Essence of Christianity, trans. George Eliot, intro. by Karl Barth and Foreword by H. Richard Niebuhr (New York: Harper & Row, Inc., 1957), pp. 197–226.
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See John van Buren, “The Ethics of Formale Anzeigen in Heidegger,” pp. 157–159.
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H. Richard Niebuhr, The Meaning of Revelation, p. 139.
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See Thomas J. Sheehan, “Heidegger’s ‘Introduction to the Phenomenology of Religion,’ 1920–21,” The Personalist 55 (1979–80): 312–314. Sheehan points to a topography of religious experience in which “end-time” and “time of fulfillment” converge in the temporalizing of the authentic moment.
Ibid., pp. 311–316.
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Kisiel, The Genesis, pp. 7ff.
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van Buren, The Young Heidegger, pp. 156, 310.
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51, 203. Kovacs describes this demarcation in terms of Heidegger’s early “methodological atheism.”
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See Kovacs, The Question of God in Heidegger’s Phenomenology, pp. 78, 121.
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I am grateful to Michael E. Zimmerman for pointing this out to me. Of correlative importance is the idea of forgiveness. See John Knox, Chapters in a Life of Paul (New York: Abingdon Press, 1970), p. 142.
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Schalow, F. (2001). At the Crossroads between Hermeneutics and Religious Experience. In: Heidegger and the Quest for the Sacred. Contributions to Phenomenology, vol 44. Springer, Dordrecht. https://doi.org/10.1007/978-94-015-9773-9_2
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