Cette A(c)tude tente de reconstruire la premiA]re
phA(c)nomA(c)nologie de la religion du jeune Heidegger par la
(TM)examen du recueil de notes A(c)parses rA(c)digA(c)es entre 1916
et 1919 et intitulA(c) rA(c)trospectivement Les fondements
philosophiques de la mystique mA(c)diA(c)vale. Entre sa thA]se da
(TM)habilitation et ses premiers cours da (TM)aprA]s-guerre,
Heidegger se consacre A la (TM)A(c)criture da (TM)une
PhA(c)nomA(c)nologie de la conscience religieuse qui, pour des
raisons quelque peu mystA(c)rieuses, restera finalement
inachevA(c)e. Si certains de ses A(c)lA(c)ments seront repris et
assimilA(c)s dans les cours sur Paul et Augustin des annA(c)es 1920
et 1921, de nombreux autres, concernant des auteurs tels que
MaA(R)tre Eckhart, Bernard de Clairvaux, Luther, Schleiermacher ou
Adolf Reinach, ou des notions phA(c)nomA(c)nologiques,
thA(c)ologiques et religieuses, telles que la prA(c)donation, la
foi, la priA]re ou la (TM)a priori religieux, trouvent dans ce
texte une thA(c)matisation tout A fait spA(c)cifique, dictA(c)e par
une situation biographique et philosophique singuliA]re. Ca (TM)est
pour rA(c)pondre A cette dimension hapaxique que ce livre tente un
commentaire exhaustif des notes heideggeriennes. Et ca (TM)est A la
(TM)occasion de cette lecture suivie que sont apparues les grandes
lignes de ce que la (TM)on peut appeler une A hermA(c)neutique
thA(c)ologique A censA(c)e guider la phA(c)nomA(c)nologie sur le
terrain religieux nouvellement investi et la familiariser avec des
phA(c)nomA]nes qui rA(c)sistent en certains endroits A son esprit
mA(c)thodique. MalgrA(c) leur caractA]re introductif, les
premiA]res recherches de Heidegger tA(c)moignent da (TM)une
richesse, da(TM)une profondeur et da (TM)un respect de la vie
religieuse inA(c)galA(c)s A ce jour et il na (TM)est pas
exagA(c)rA(c) de dire qua (TM)elles devraient servir de
prolA(c)gomA]nes A toute phA(c)nomA(c)nologie future de la
religion. Ainsi, parallA]lement au travail da (TM)explication, le
travail ici prA(c)sentA(c) esquisse en ce domaine quelques chemins
possibles en prolongeant certaines descriptions heideggeriennes et
en posant les bases da (TM)un nouveau dialogue entre
phA(c)nomA(c)nologie, thA(c)ologie et sciences religieuses.
This book seeks to reconstitute the young Heidegger's first
phenomenology of religion by analysing a group of notes written
between 1916 and 1919 and retrospectively called "The Philosophical
Foundations of Medieval Mysticism." Between his Habilitation thesis
and his after war courses, Heidegger devotes himself to writing a
phenomenology of religious consciousness which, for some mysterious
reasons, will remain unfinished. If some of its aspects are to be
found in the 1920-1921 lectures on Paul and Augustine, many others
concerning authors such as Eckhart, Bernard of Clairvaux,
Schleiermacher or Adolf Reinach and concepts intertwining
phenomenology, theology and religion find in the 1916-1919 notes a
specific and hapaxic thematization which is closely investigated in
this book.
Something appeared throughout the survey that one might called a
"theo-logical hermeneutics," not explicitly thought by Heidegger
himself but somehow self-revealed through his notes. The task of
this singular discipline is to help phenomenology entering into the
often rebellious world of religious life. In that manner,
theo-logical hermeneutics becomes simultaneously a way
ofunderstanding what the young Heidegger meant in his notes and a
path toward a renewal of the dialogue between phenomenology,
theology and religious sciences.
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