Heidegger 의 神의 問題 : Holderlin과의 關係에 있어서 = Problems on Heidegger's God
저자
李永春 (忠南大學校 文理科大學 哲學科)
발행기관
학술지명
권호사항
발행연도
1965
작성언어
Korean
주제어
KDC
001
자료형태
학술저널
수록면
103-146(44쪽)
제공처
중단사유
※ 저작자의 요청에 따라 해당 논문은 원문이 제공되지 않습니다.
1. Preface
Heidegger has been called an atheistic existentialist or an existentialist not concerned with God or a religious man who does not premise God and so forth. The purpose of the present thesis is to survey his thought as a whole to conclude on the contrary to popular belief that he is a theistic man whose God is purer, more sacred, and holier than anybody else's.
2. Being and Language.
Thinking caries into execution the very duty trusted from Being and when thinking thinks Being, Being turns into language. Therefore language is the house of Being, where human beings live, keep and watch the truth of Being, and then human being and Being intersect in language. This is the historic place which the world is made in. Being throws the light on us as the light of Being through and with language. Language and Being are same nature. When Being throws the light on us the light of Being through and with language, the light is not thrown by anything but Being itself throws the light of Being and language itself speaks. Therfore Being has no ground and is groundless. The light of Being speaks to us in the form of language. When thus spoken to, we human beings must respond to the language adequately as demanded by the language. Only when human being completes what is expected of it and when it is shone by the light of Being, a true image of human being emerges. This is the philosophy of him.
3. Thinking of Being and composing poem.
A poet transfers Being to language through thinking of Being. For Heidegger, thinking of Being and poetic thinking are same and then the very thinking of Being is a fundamental attitude of composing poem. Poetic thinking is divided into two. One is that we human beings, looking back upon past thinking, return to the truth of Being. This is a speculative aspect which comes from the interpretation of Pre-Sokrates. The other is that we human beings pursue Being (Nature) as poetic expression. This is a poetic aspect which comes from the interpretation of H?lderlin. Poetic thinking is made at the point where poetic aspect and speculative aspect intersect, and bears a fruit. Therefore poets and philosophers can keep and watch the house of Being, and positions of poets and philosophers are the same level.
4. Being, poem and God.
Poets, who transmit God's wink to human being, is between God and man. But only when poets is introduced in the world of language by Gods, poets can transmit God's wink to human beings. In the world of language, words as a dialogue of language can express Gods. Language and God are at the same time. Language is sacred and only in the sacredness God can be thought. As this, to search for God is the attitude of poets and philosophers pursue and think God through Being. Heidegger said that the essence of sacredness is thought in the truth of Being, the essence of divinity is thought in the essene of sacredness and God is thought in the essence of divinity. That Philosophers think the truth of Being and poets pursue sacredness, are same in order to search for God. Therefore God can be searched only by co-operation of philosphers and poets.
5. Being, φ?σιs and λ??os
φ?σιs is older than the time when it is allotted a share to human beings, races or things. Being is before the time when being things and “be” are divided. λ??os is before the time, because according to new testament, all of things are made from it. In this meaing, Being, φ?σιs and λ??os are same. But they are something different in a principle, and then as they are something different, they can be harmonized.
6. Is Heidegger an atheist ?
We can not see God now because of letting the light of Being slip from our memory. But it does not mean that there is no God. When the light of Being is shone to us, we can see again God in the light of Being. Such God appears to us only when we are ready to accept God. Thus Heidegger clearly premises God with religious characters. However, he restrains himself from actively discussing God. For discussing God and talking about Him as being the supreme and so forth will have the contrary effect of devaluating God. The finite human being can not value the infinite God; even when it were successful, it would only be a finite part of an infinite whole, thereby degrading the whole. Another reason Heidegger restrained himself from making referrences to God was that he wanted to respect the division of scholarstic fields; he realized that he was a philosopher, and he wanted to leave God to theologians. Though he avoid any active discussion about God, it is to make God purer, more sacred, and holier. Therefore we could not say that he is an atheist.
7. Heidegger's attitude for Christianity.
Heidegger's philosophical thought has many in common with Christianity. For instance, when the light of Being speaks to us in form of language, we human beings respond to the language adequately as demanded by the language. This relationship is similar to man's attitude in responding to God's Revelation in order to follow God's will in Christianity. But Heidegger's concept of God is different from Christian God. Heidegger said that all Christian thoughts come from mis-translating and mis-understanding ancient Greek and Christian God is not such God that can be found in the light of Being. Therefore Christian God is not real God for Heidegger. But Heidegger dose not deny wholly the value of God in Christianity. He, recognizing Christian God partly, connects Greek with Christianity.
8. Heidegger's concept of God.
For Heidegger, Christ, Dyonisos and Herakles are brothers and half-God. Christ is Christian God, and Dyonisos and Herakles are Greek Gods. Therefore half-Gods are Gods that assemble together with Christian God and Greek Gods. But Heidegger said that Christ is the highest God among them. And then just like that there is father God to son God, Christ, also there are higher and father Gods to half-God. Higer Gods than half-God are Greek Gods of Olympus. However, father God to Christ exists as the highest God behind Greek Gods of Olympus. Therefore Heidegger's concept of God is plural Gods keeping Greek Gods and at the same time, God that is put stress on Christian organization.
9. H?lderlin and Heidegger
Heidegger treats of and transmits God through philosophical truth, and H?lderlin sings and transmits God through poem. Their new concept of God and belief arise where Heidegger's philosophical truth and H?lderlin's poetical aspect are made into one. H?lderlin introduces Christianity into nature and Heidegger does it into the thought of Greek. And they understand nature in the thought of Greek. In this point Heidegger is common to H?lderlin.
10. Can Heidegger be a theist?
Deism and Pantheism are not Theism. As Heidegger's philosophy is mystrical and not theoretical, he is not a Deist. As he does not think that nature is equal to God itself, he is not Pantheist, too. His concept of God is personal and creative but it does not coincide with Theism perfectly, Therefore, we can say that he is theistic.
11. Criticism to criticism for Heidegger.
Those who criticize Heidegger are many, for instance Stegm?ller, Reding, Redmeister, Heinemann, Bellow, Schneider, Kr?nzlin, L?with, Lukacs and Mende etc. But he is criticized as nihililst and especially by Christian Scholars. They say that Heidegger treats with only problems of Being and sacredness, so then he can not get God. But it comes from not to understand Heidegger deeply. In Heidegger's thought, the way to God is open clearly. God is thought in the truth of Being and appears there.
12. Conclusion.
Heidegger's concept of God comes from synthetizing Christian God and Geek God. And Christian God keeps the main post. But as the relation with God and Being is not clear, we can not say the absoluteness of only God. Therefore Heidegger's cencept of God is not Theism but Theistic.
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