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The difficulties of the problem are those with which philosophy must struggle anew at each step and with each problem. Despite this, the guiding thread for our study will be the old concept of the historical.
According to Heidegger, the histor- ical phenomena of religion can be only formally expressed in factual life. This clarification of the historical background illuminates the relationship of factical life-experience to early Christianity as this relates to the follow- ing methodological question: So long as it is not certain that the religious-historical and the genuine religious-philosophical understanding, that is, phenomenological under- standing, coincide, it is still not at all said that the history of religion can deliver a material for the philosophy phenomenology of religion.
To what extent does the religious-historical material, even if only as a starting point for the philosophy of religion, come into question? PhRL, GA 60, 76—7 [53] To be able to reflect on the occurrence of religious phenomena in the present, we must first arrive at some sort of primordial understanding of religion. Thus we find the phenomenological situation of religious strug- gle and of struggle itself.
Faith and law are both special modes of the path of salvation. The Letters to the Galatians are thus situated in the middle of a specific hermeneutic situation: the Jewish Christian members would not accept the Galatians as Christians, unless the Galatians were prepared to abide by the ritual-related rules of the religion and allow themselves to be cir- cumcised.
Rather he has grounded a new Christian religion, a new primordial Chris- tianity which dominates the future: the Pauline religion, not the religion of Jesus. One thus does not need to refer back to a historical Jesus. The life of Jesus is entirely indifferent. Yet, with this seemingly external problem, we stand within the religious phenomenon itself. It is not a technical problem, separate from religious experience; rather the explication goes along with, and drives, the religious experience.
The historical Jesus-event, meanwhile, remains completely in- dependent from our factical life: a closed body of historical material which we ourselves just observe impartially from within the context of our own lives. The objective observation of the historical event assumes a relation between factical life and the past event, but the past is not involved in the present situation.
Object-historical understanding is determination according to the aspect of the relation, from out of the relation, so that the observer does not come into question. By contrast, phenomenological understanding is determined by the enactment Vollzug of the observer. When the historical moment transpires within factical life itself, the historical understanding materi- alizes as a situation of enactment Vollzug.
The religious experience of Being is a reflection of the historical situation of Paul on the one hand, but, on the other, this same historical phenomenon receives its full meaning only in factical life. Although the theological origin of his thinking cannot be denied, even in his later papers, his approaches to reli- gion did become more and more aporetic as time went on.
It has not been the aim of this paper to examine the per- sonal religiosity of Heidegger, or to investigate his own relationship to religion. Even if the notions of facticity, primordiality, historicity, and religiosity occupy rather specific positions within Heide- ggerian terminology, and form part of a closed philosophical system origi- nating in the Husserlian phenomenological tradition, his observations are, in a wider sense, still extremely relevant for a theory of religion.
Such an understanding of historicity as independently objective, together with its relation to facticity, can lead one to a comprehension of authentic life in all its historicity.
The historicity of factical life, moreover, finds its own fulfillment in our comprehension of the primordial form of Christianity as our very own historical a priori, determined by our very own factical situation.
Hence, historicity and factical life belong together amidst the foundations of religious life. Bibliography Barash, Jeffrey Andrew. Martin Heidegger and the Problem of Historical Mean- ing.
New York: Fordham University Press, Capelle, Philippe. Together, the chapters cover the full range of Heidegger's thought in its early, middle, and later phases.
Martin Heidegger is an undisputed giant of 20th Century thought. During his long academic career he made decisive contributions to philosophy, influencing a host of thinkers in the process including Arendt, Gadamer, Sartre, Merleau-Ponty, Derrida and Foucault.
Heidegger inquired into the deepest levels of human being and its social, natural and technological contexts. Although he did not develop a systematic philosophy of education, his philosophical insights and occasional remarks about education make him an interesting and troubling figure for education. Heidegger is of interest to education for his contributions to our understanding of human being and its environment.
His critiques of humanism and the modern instrumental mindset in particular have significant implications. A vision of education emerges in which teachers and learners awaken to the deadening influences around them and become attuned to the openness of being. Although Heidegger's writings are not extensively concerned with the analysis of political concepts or with advocating particular arrangements of political institutions, his basic way of understanding the human relation to the world accords a constitutive significance to its social, cultural and historical dimensions.
There is thus a political aspect to his thinking about every philosophical matter to which he turns his attention. This collection of essays is designed to identify, contextualize and critically evaluate the main phases of his intellectual development from that perspective. Since the publication of his mammoth work, Being and Time, Martin Heidegger has remained one of the most influential figures in contemporary thought, and is a key influence for modern literary and cultural theory.
This guidebook provides an ideal entry-point for readers new to Heidegger, outlining such issues and concepts as: the limits of 'theory' the history of being the origin of the work of art language the literary work poetry and the political Heidegger's involvement with Nazism.
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