Heidegger's Confessions: The Remains of Saint Augustine in by Ryan Coyne

By Ryan Coyne

Even if Martin Heidegger is almost as infamous as Friedrich Nietzsche for embracing the loss of life of God, the thinker himself stated that Christianity observed him at each degree of his occupation. In Heidegger's Confessions, Ryan Coyne isolates a crucially very important participant during this tale: Saint Augustine. Uncovering the importance of Saint Augustine in Heidegger’s philosophy, he information the complicated and conflicted ways that Heidegger sarcastically sought to outline himself opposed to the Christian culture whereas while utilising its resources.

Coyne first examines the position of Augustine in Heidegger’s early interval and the advance of his magnum opus, Being and Time. He then is going directly to exhibit that Heidegger owed an abiding debt to Augustine even following his personal upward push as an earthly thinker, tracing his early encounters with theological texts via to his past due suggestions and writings. Bringing a clean and unforeseen viewpoint to endure on Heidegger’s profoundly influential critique of contemporary metaphysics, Coyne strains a bigger lineage among non secular and theological discourse and continental philosophy.

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Additional info for Heidegger's Confessions: The Remains of Saint Augustine in Being and Time and Beyond (Religion and Postmodernism)

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16 By opposing theory and the pre-theoretical, Heidegger assumes the burden of showing how a descriptive science of experience could possibly be pre-theoretical. ” He argues that unless it can be proven that the psychic is given as an autonomous and identifi able sphere of experience, the science of self-consciousness will remain no more than a fiction. This is the real dilemma confronting Heidegger in the KNS 1919 lecture course, which culminates in the question concerning the origin of all rational principles.

When life is lived to the fullest extent possible, the “I” simply lives “in” the world as it is encountered, without overlaying values upon things. Does this “I” encounter what is intrinsically of value by positing values to itself? Does the valuable here take the form of an object or prescription that stands over “me” for whom it is binding? “Clearly not,” Heidegger replies. “I experience value-relations without the slightest element of an ‘ought’ being given. , and I delight in this. Such delight is in no way an ought; delightfulness as such is not given to me in an ought-experience.

This seemingly trivial observation matters greatly in the KNS 1919 course precisely because it implies that not all forms of reflexivity entail abstracting or standing apart from the simple intention of life in its devotion to experiential contents. The “I” who simply delights in the delightful has not yet morphed into the theory-laden “subject” who relates to the world through a veil of normativity. This dichotomy between two modes of value is the linchpin in Heidegger’s argument that philosophy is primordial science, by which he means that it is a descriptive science of the fundamentally vital unity of cognition and sensation, the science of the primordial intention of life in its intrinsically meaning-conferring identity.

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