The Christian Experience of Life and the Task of Phenomenology
G. van der Heiden
Forum Philosophicum 1970 DOI: 10.35765/forphil.2021.2602.03 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Topics | Philosophy of mind |
| Key points | Argues that Heidegger's phenomenology of religion exceeds a phenomenology limited to consciousness and, by explicating the purified Christian experience of life and its conception of God, allows him to articulate a phenomenology purified of the "onto-theological" tendencies he identifies in figures such as Descartes and Augustine, thereby clarifying his relation to Husserl. |
Abstract
It is well-known that the early Heidegger offers important reflec- tions on the Christian experience of life in his accounts of Saint Paul and Saint Augustine. Yet, what is the systematic meaning of Heidegger’s phenomenology of religion? This essay aims to discuss this question by connecting themes from Die Phänomenologie des religiösen Lebens to Heidegger’s attempt to provide his own version of phenomenology in Einführung in die phänomenologische Forschung. Heidegger’s position with respect to Husserl’s phenomenology becomes clearer, I argue, when his problematization of the onto-theological structures he discerns at the heart of the philosophers he discusses, such as Descartes and Augustine, is taken into account and when it is shown how the phenomenology of religion exceeds the boundaries of a phenomenology that studies consciousness alone. In fact, the explication of the (purified) Christian experience of life and the concep- tion of God at stake in this experience allows Heidegger to articulate a form of phenomenology purified from onto-theological tendencies.
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