By Benjamin D. Crowe
In Heidegger’s spiritual Origins, Benjamin D. Crowe explores the that means and relevance of Heidegger’s early theological improvement, particularly his highbrow ties with Martin Luther. Devoting specific realization to Heidegger’s philosophy of faith within the turbulent aftermath of worldwide struggle I, Crowe indicates Heidegger tightening his concentration and looking his philosophical perform for concepts on how one cultivates an "authentic" lifestyles past the "destruction" of Europe. This penetrating paintings finds Heidegger wrestling and coming to grips together with his spiritual upbringing, his theological schooling, and his spiritual convictions. whereas constructing Heidegger’s concept of destruction as much as the e-book of Being and Time, Crowe advances a brand new strategy to take into consideration the connection among destruction and authenticity that confirms the ongoing significance of Heidegger’s early theological training.
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Additional info for Heidegger's Religious Origins: Destruction and Authenticity
Some of the earliest scholars to receive Heidegger’s work in the English-speaking world were theologians, most of whom tended to give a narrowly theological reading of Heidegger in which ‘‘Being’’ was equated with God. 3 The problem with these readings lies precisely in their reductive quality. They fail to do justice to the ambiguities of Heidegger’s life and thought, to the balance between resistance to and enthusiasm for religion and theology. ). Among more sympathetic readers, a kind of ‘‘disciplinary’’ explanation has been offered for the ambiguities of Heidegger’s biography.
As in his earliest period, Heidegger continued to maintain later that theology, as it has developed throughout the course of European civilization, was infused with metaphysical assumptions that are fundamen- 19 Heidegger’s Origins tally opposed to the spirit of original Christianity (G65 411; G67 155). Such claims certainly imply a rejection of theology in its present form, but are completely consistent with an attempt to provide a new philosophical groundwork for the conceptual articulation of faith.
At the same time, he also held that this basic ‘‘life-experience’’ is expressed occasionally during later periods, in the works of Augustine, Bernard 32 Heidegger’s ‘‘Religion’’ of Clairvaux, Luther, the Spanish mystics of the Counter-Reformation period, and Schleiermacher. Since Heidegger seems to have held that all these various historical expressions could be reasonably regarded as expressions of an identifiable life-experience, the phrase ‘‘primitive Christianity’’ can be used to refer to the content of each.