By Saint Bishop of Hippo. Augustine; Coyne, Ryan; Heidegger, Martin
Coyne first examines the position of Augustine in Heidegger’s early interval and the improvement of his magnum opus, Being and Time. He then is going directly to exhibit that Heidegger owed an abiding debt to Augustine even following his personal upward thrust as a mundane thinker, tracing his early encounters with theological texts via to his past due techniques and writings. Bringing a clean and unforeseen point of view to undergo on Heidegger’s profoundly influential critique of contemporary metaphysics, Coyne strains a bigger lineage among spiritual and theological discourse and continental philosophy.
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Extra resources for Heidegger's confessions : the remains of Saint Augustine in being and time and beyond
Sample text
This is the crucial aspect of the eschatological problem, as the grief Heidegger registers in Paul based on 1 Thessalonians is grounded in this experience of radical uncertainty, which spreads itself out, enveloping Paul’s entire mission as an apostle. Paraphrasing the message of his letter, Heidegger writes that Paul effec- Heidegger’s Paul 37 tively conveys the following to the Thessalonians regarding their mission as Christians: “If it fails, it is my fault; and therefore I cannot bear it [kann ich es nicht aushalten].
At issue here is the fact that in its attempt to establish Paul as model for conceiving time philosophically, the commentary on 1 and 2 Thessalonians generates a hidden dilemma in Heidegger’s work that never got resolved, but that nonetheless set the stage for Heidegger’s painstaking de-theologization of Augustinian anthropology in 1921. The dilemma as I describe it below is a function of the role that Pauline eschatology briefly played for the early Heidegger, whose interest in religiosity was directly related to his sense of the potential, and potential shortcomings, of Husserlian phenomenology.
As he protects the distinction between the object-historical and the absolute-historical in part by excluding from the latter mode of enactment forms of testimony pertaining to the former mode, Heidegger gives the impression that one cannot detect in an objective sense the “enactment character” of genuinely religious awaiting. ”78 The unmistakable adaptation of Husserlian terminology is crucial here. For Husserl the realm of consciousness is unified by the ego. In reflecting upon consciousness as a whole the ego renders present the sum total of elements comprising this whole, and these elements are then said to be present in the mode of presentification (Vergegenständlichung).