AMBIENTUM BIOETHICA BIOLOGIA CHEMIA DIGITALIA DRAMATICA EDUCATIO ARTIS GYMNAST. ENGINEERING EPHEMERIDES EUROPAEA GEOGRAPHIA GEOLOGIA HISTORIA HISTORIA ARTIUM INFORMATICA IURISPRUDENTIA MATHEMATICA MUSICA NEGOTIA OECONOMICA PHILOLOGIA PHILOSOPHIA PHYSICA POLITICA PSYCHOLOGIA-PAEDAGOGIA SOCIOLOGIA THEOLOGIA CATHOLICA THEOLOGIA CATHOLICA LATIN THEOLOGIA GR.-CATH. VARAD THEOLOGIA ORTHODOXA THEOLOGIA REF. TRANSYLVAN
The STUDIA UNIVERSITATIS BABEŞ-BOLYAI issue article summary
The summary of the selected article appears at the bottom of the page. In order to get back to the contents of the issue this article belongs to you have to access the link from the title. In order to see all the articles of the archive which have as author/co-author one of the authors mentioned below, you have to access the link from the author's name.
Authors: ROSA MARIA MARAFIOTI.
DOI: 10.24193/subbphil.2020.2.02
Published Online: 2020-08-10
Published Print: 2020-08-10
pp. 33-50
VIEW PDF
FULL PDF
ABSTRACT.
A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. I. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Heidegger’s theological heritage is crucial for his development of the question of Being. Although Heidegger characterizes philosophy as a-theistic in principle already in 1922, he continues to consider of great importance a dialogue with a kind of theology that does not objectify God by means of a dogmatic doctrinal system. Distancing himself from neo-scholastic theology, which makes use of Aristotelian notions based on traditional metaphysics, and that, therefore, should be destroyed, at the end of the 1920s Heidegger assigns to his existential ontology a corrective role towards theology as science of faith. However, from the 1930s onwards he deems it impossible to talk about God until the forgetfulness of the truth of Being is overcome. For this reason, Heidegger understands as task of his thinking the preparation of an authentic experience of divinity. Consequently, he defines his meditation as corrective for thinkers and theologians who pretend to exceed the limits of philosophy and theology and who, failing to differentiate the two, end up believing in Being and conceptualizing God.
Keywords: God, faith, thinking, theology, metaphysics.
