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首頁> 外文學(xué)位 >The On(c)e and Future God: On Time and the Last God in Heidegger's 'Contributions to Philosophy'.
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The On(c)e and Future God: On Time and the Last God in Heidegger's 'Contributions to Philosophy'.

機譯：未來的上帝：海德格爾《哲學(xué)貢獻》中的時間與最后一位上帝。

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This thesis addresses the relationship between temporality and the last god in Martin Heidegger's Contributions to Philosophy. In doing so, it attempts to answer three questions: 1) How does temporality operate in the Contributions to Philosophy? 2) What is the function of the last god, and how does it relate to Being's temporal structure? 3) How do the last god and temporality tie in with Heidegger's thought on religion in general? (Also a fourth question, that of transcendence, recurs throughout this thesis.).;These questions are investigated over the course of four chapters. In the first chapter, titled "Thinking on the Way," I examine Heidegger's early attempts to answer the question "What is the meaning of Being?" and find that Heidegger's early Catholic influences were decisive for the form of his later inquiries. I then proceed to briefly explain one of these inquiries, Being and Time, by summarizing that work's thoughts on temporality and transcendental philosophy -- two notions that are at the heart of Heidegger's "turn" from Being and Time to his later philosophy.;In the second Chapter, "Ungrounded Time," I uncover the religious inspiration for Heidegger's later thoughts on temporality by exploring his early lecture courses on the letters of St Paul. I then proceed to an analysis of a much later essay, "Time and Being," to demonstrate how Heidegger's later temporal thought does and does not change from his earlier thinking. This chapter also contains discussions of Heidegger's notions of "It," "There" and "essence," ideas that are pivotal for the second half of the thesis.;In the third chapter, "The Abyss and the Leap," I discuss and define numerous terms from Heidegger's Contributions to Philosophy. Beginning with a discussion of the distinction between "philosophy" and "thinking" in Heidegger's later thought, a discussion that clarifies the sense in which these terms may be considered "structures" of the event, I go on to attempt a clarification of various aspects of the event's temporal structure. The notions of "Being" and "Beyng," "identity," "leap," "gathering," "ground," "truth," "time-space" and "abyss" are all covered. Throughout this discussion, I emphasize the relation of each of these structural terms to a transcendence just outside of finite Being, a transcendence which the temporal event always moves towards but never reaches. This transcendence is discussed as abyssal here, yet the status of this transcendence as necessarily abyssal is questioned in the next chapter.;In the fourth chapter, "O Holy One, I am as Nothing before Thee: On the Event of the Last God," I reinterpret Heidegger's seminal essay "The Onto-Theological Constitution of Metaphysics," claiming that the piece does not reject onto-theology but instead asks about the experience of Being that onto-theological metaphysics was rooted in. Onto-theology, I argue, represents not a problematic remainder but a possibility, the structural outline of how we might understand God in another age. (Over the course of this interpretation, I also argue that the event of finite Being should be reconceived through this essay as the event of difference, the differing of infinite Being.) Until then, however, we experience the "default" of God, an age of atheism. Yet this age, I argue, does not have final say: God may still reveal Godself to us if we look for the Divine, if we await a revelatory experience. The last god is just such an experience: it is an experience which moves us out of the confines of our individual event, moving us unto the Godhead itself. The job of one who "thinks," of one who poetizes, is to await this experience, to prepare humanity for God's coming through the experience of a revelatory event, through the experience of the last god.
機譯：本文論述了馬丁·海德格爾的《哲學(xué)貢獻》中的暫時性與最后的神之間的關(guān)系。為此，它試圖回答三個問題：1）時間性在《哲學(xué)貢獻》中是如何運作的？ 2）最后一位神的功能是什么，它與存在的時間結(jié)構(gòu)有什么關(guān)系？ 3）最后的神和暫時性與海德格爾的宗教思想總體上是如何聯(lián)系的？ （第四個問題，即超越性在整個論文中都會重復(fù)出現(xiàn)。）。；這些問題在四個章節(jié)中進行了研究。在第一章“思考之道”中，我考察了海德格爾早期回答“存在的意義是什么？”這一問題的嘗試。并且發(fā)現(xiàn)海德格爾的早期天主教影響力對他后來的詢問形式具有決定性作用。然后，我通過總結(jié)該作品關(guān)于時間性和先驗哲學(xué)的思想，來簡要解釋其中的一個問題，即“存在與時間”，這是海德格爾從“存在與時間”到后來的哲學(xué)“轉(zhuǎn)向”的核心兩個概念。在第二章“無基礎(chǔ)的時間”中，我將探索海德格爾關(guān)于圣保羅的早期講授課程，從而發(fā)現(xiàn)海德格爾后來關(guān)于時間性的思想的宗教靈感。然后，我對后來的一篇文章《時間與存在》進行分析，以證明海德格爾的后來的時態(tài)思想與先前的思想相比有何改變。本章還討論了海德格爾關(guān)于“它”，“那里”和“本質(zhì)”的概念，這些概念對于論文的后半部分至關(guān)重要。在第三章中，我討論和討論了“深淵和飛躍”。在《海德格爾對哲學(xué)的貢獻》中定義了許多術(shù)語。首先討論海德格爾后來的思想中“哲學(xué)”與“思想”之間的區(qū)別，然后討論澄清這些術(shù)語可被認為是事件的“結(jié)構(gòu)”的意義，然后繼續(xù)嘗試對各個方面進行澄清。事件的時間結(jié)構(gòu)。涵蓋了“ Being”和“ Beyng”，“ identity”，“ leap”，“ gathering”，“ ground”，“ truth”，“ time-space”和“ Abyss”的概念。在整個討論中，我強調(diào)了每個結(jié)構(gòu)性術(shù)語與超越有限存在的超越之間的關(guān)系，超越是暫時性事件始終朝著但從未到達的超越。此處將這種超越視為深淵，但是下一章將質(zhì)疑這種超越必然是深淵的狀態(tài)。在第四章??中，“哦，圣潔的人，我在你面前無所作為：關(guān)于最后一位上帝的事件， “我重新詮釋了海德格爾的開創(chuàng)性論文《形而上學(xué)的本體論神學(xué)的構(gòu)成》，聲稱該文章不是拒絕本體論神學(xué)，而是詢問存在論是本體論神學(xué)形而上學(xué)的根基。本體論，我認為，所代表的不是問題，而是一種可能性，它是我們在另一個時代如何理解上帝的結(jié)構(gòu)性輪廓。 （在這種解釋過程中，我還認為，應(yīng)通過本文將有限存在的事件重新理解為差異事件，即無限存在的差異。）但是，在此之前，我們一直經(jīng)歷著上帝的“默認”，無神論的時代但我認為，這個時代并沒有最終的決定權(quán)：如果我們尋求神的啟示，或者等待啟示的經(jīng)歷，上帝仍然可以向我們展示上帝。最后的神就是這樣的經(jīng)歷：這是一種使我們脫離個人事件范圍，使我們移至神格本身的經(jīng)歷。一個“有思想”的人，一個有詩意的人的工作是等待這種經(jīng)歷，通過一次啟示性事件的經(jīng)歷，以及最后一位神的經(jīng)歷，為上帝的到來做好人類的準備。

著錄項

  • 作者

    Tate, Daniel.;

  • 作者單位

    Syracuse University.;

  • 授予單位 Syracuse University.;
  • 學(xué)科 Philosophy of Religion.;Theology.;Philosophy.
  • 學(xué)位 M.A.
  • 年度 2014
  • 頁碼 179 p.
  • 總頁數(shù) 179
  • 原文格式 PDF
  • 正文語種 eng
  • 中圖分類
  • 關(guān)鍵詞

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