Rethinking the Event: Difference, Gift, Revelation

It may seem superfluous to recall that for Martin Heidegger, the metaphysical question remains the most decisive one of all; what is more, “in the need belonging to the oblivion of Being...might well remain what is most needed of all that is necessary for thought”, “Introduction to What is Metaphysics?” in W. McNeill, trans. Pathmarks. Cambridge, MA: Cambridge University Press, 1998, 282. This question can be articulated in four stages: the question of Being, the question of thought, the question of remaining, and the question surrounding the event. Cf. Richard Wisser, Il quadruplice domandare di Heidegger, in Franco Bianco, ed. Heidegger in discussione. Milan: Franco Angeli, 1992, 205–22.Google Scholar

For some thinkers, this is still an open question. One can see, for example, Carmelo Vigna, Sulla metafisica di Heidegger, in Mario Ruggenini, ed. Heidegger e la Metafisica. Genova: Marietti, 1991, 107–39.Google Scholar

Martin Heidegger, The Question Concerning Technology and Other Essays, trans. William Lovitt. New York: Harper & Row, 1977, 32.Google Scholar

Cf., for example, the essay by Jean Grondin, Nihilistic or Metaphysical Consequences of Hermeneutics? in Jeff Malpas and Santiago Zabala, eds. Consequences of Hermeneutics. Fifty Years After Gadamer’s Truth and Method. Evanston, IL: Northwestern University Press, 2010, 190–201.Google Scholar

Martin Heidegger, “On the Question of Being” in Pathmarks, ed. W. McNeill. Cambridge, MA: Cambridge University Press, 1998, 313.Google Scholar

Martin Heidegger, Contributions to Philosophy (From Enowning), trans. Parvis Em ad and Kenneth Maly. Bloomington: Indiana LIniversity Press, 1999.Google Scholar

Aldo Magris, I Concetti Fondamentali dei “Beiträge” di Heidegger, in Annuario Filosofico 8 (1992): 229–68.Google Scholar

Hans Georg Gadamer writes in I sentieri di Heiddeger. Genova: Marietti, 1988, 150Google Scholar

Otto Pöggeler, observes in Il Cammino di Pensiero di Martin Heidegger. Naples: Guida, 1990, 318Google Scholar

Cf., for example, Jean-Luc Marion, Dialogo con l’Amore, ed. Ugo Perone. Torino: Rosenberg & Sellier, 2007, 15–29.Google Scholar

Cf. Aldo Magris, Pensiero dell’Evento e Awento del Divino in Heidegger, in Annuario Filosofico 5 (1989): 31–83.Google Scholar

Martin Heidegger, Identity and Difference, trans. J. Stambaugh. Chicago: University of Chicago Press, 2002, 72.Google Scholar

John Macquarrie, “Being and Giving: Heidegger and the Concept of God”, in Frederick Sontag and M. Darrol Bryant, eds. God: The Contemporary Discussion. New York: The Rose of Sharon Press, 1982, 151–67.Google Scholar

Cf. Carmelo Dotolo, The Christian Revelation: Word, Event and Mystery. Aurora: The Davies Group Publishers, 2006.Google Scholar

Cf. the reflections of Massimo Cacciari, Sulla critica della ragione ateistica, in Augusto del Noce, Il problema dell’ateismo, Bologna: Il Mulino, 2010, LX–LXIV.Google Scholar

Jean-Luc Marion, God Without Being, trans. TA. Carlson. Chicago and London: University of Chicago Press, 1991, 70.Google Scholar

Cf. John D. Caputo, The Experience of God and the Axiology of the Impossible, in Mark A. Wrathall, ed. Religion after Metaphysics. Cambridge: Cambridge University Press, 2003, 123–45.CrossRefGoogle Scholar

Romano Guardini, Fede — Religione — Esperienza. Saggi teologici. Brescia: Morcelliana, 1995, 169.Google Scholar

Cf. Giovanni Giorgio, Il dono (moderno) come sacramento di riconoscimento, in Ricerche Teologiche 21 (2010): 411–37.Google Scholar

Gilles Deleuze, Logiche del Senso. Milano: Feltrinelli, 2009, 134.Google Scholar

Mario Ruggenini, La questione dell’essere e il senso della “Kehre”, in Aut Aut 248–49 (1992): 118.Google Scholar

Cf. Richard Rorty and Gianni Vattimo, The Future of Religion. Solidarity, Chanty, Irony, ed. Santiago Zabala. New York: Columbia University Press, 2000Google Scholar

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This is one of the most significant perspectives of reflection in relation to the demand of a post-metaphysical thought. We can see, for example, what he writes in one of his most recent essays: A Farewell to Truth. New York: Columbia University Press, 2000, 55, “Seen in this light, the kenosis that is the original meaning of Christianity signifies that salvation lies above all in breaking the identification of God with the order of the real world, in distinguishing God from (metaphysical) Being understood as objectivity, necessary rationality, foundation.” Cf. José Ignacio López Soria, Kenosis y secularization en Vattimo, in Carlos Munoz Gutiérrez — Daniel Mariano Leiro — Victor Samuel Rivera, eds. Ontología del declinar. Diálogos con la hermenéutica nihilista de Gianni Vattimo. Buenos Aires: Editorial Biblos, 2009, 337–53.Google Scholar

Italo Mancini, Interpretazione non religiosa di Dio, in Archivio di Filosofia 2–3 (1969), 430.Google Scholar

Mariangela Petricola, Pensare Dio. II cristianesimo differente di Italo Mancini. Assisi: Cittadella Editrice, 2011.Google Scholar