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Transcendence as Indistinction in Eckhart and Heidegger

机译:超越作为埃克哈特和海德格尔的无歧义

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I examine what I call Eckhart’s doctrine of indistinction as a precursor to Heidegger’s approach to the worldhood of the world. Taking cues from textual evidence in various sections of Heidegger’s texts and lecture courses, I demonstrate that Heidegger’s ontology is at least partially inherited from Eckhart’s henology. As a result, there is an analogous logic of indistinction operative in Eckhart’s understanding of the relationship between God and creation, and the inseparability of Dasein and the world in Heidegger’s phenomenology. I conclude by suggesting that Heidegger’s reading of Eckhart is a microcosm of the relationship between continental philosophy and religion, because it demonstrates that turning one’s eyes to the logics of a different cosmology, anthropology, or ontology, may permit the eyes to see more fully what is at play in one’s own approach to the human, the world, and the relationship between them. In other words, the secular often illuminates theological blind spots, just as the theological has the power to transform, enlarge, or supplement the secular view of the consciously secular thinker, without converting philosophy to theology or vice versa.
机译:我研究了我所说的埃克哈特的无歧义学说,这是海德格尔对待世界的方法的先驱。我从海德格尔课本和讲座课程的各个部分的文字证据中获得线索,我证明了海德格尔的本体论至少部分地继承了埃克哈特的语言学。结果,埃克哈特(Eckhart)对上帝与创造物之间的关系以及海因格尔现象学中的本世与世界的不可分割性的理解存在着相似的逻辑逻辑。最后,我建议说,海德格尔对埃克哈特的阅读是大陆哲学与宗教之间关系的缩影,因为它表明,将视线转向另一种宇宙学,人类学或本体论的逻辑,可以使眼睛更加全面地看到以自己的方式对待人类,世界以及它们之间的关系。换句话说,世俗常常照亮了神学的盲点,就像神学有权改变,扩大或补充有意识的世俗思想家的世俗观点一样,而没有将哲学转化为神学,反之亦然。

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