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Dear Mont,
With reference to your "was Heidegger really a concealed theologian all =
his life"? Of course Heidegger is concerned with God because =
metaphysics from the outset, as its outset, is concerned with "God" - =
dead or alive - though who "God" is for Heidegger is a deliciously =
difficult question to answer.
If you want an answer to your question, read the section in the =
Schelling lectures Martin Heidegger: Gesamtausgabe Band 42 Schelling: =
Vom Wesen der menschlichen Freiheit. Vittorio Klosterman Frankfurt am =
Main 1988. First published as "Schellings Abhandlung ueber das Wesen =
der menschlichen Freiheit (1809)" Max Niemeyer Verlag, Tuebingen 1971 =
and translated by Joan Stambaugh as Schelling's Treatise on the Essence =
of Human Freedom Ohio University Press, Athens, Ohio 1985. [The =
translation is of the 1971 publication.]
Here Heidegger in Section 7 (of the 1971 text) first (to my knowledge) =
introduces the notion of Ontotheology. He explicitly addresses your =
question about philosophy being secularised theology (he is obviously =
referring to the criticism being made of his own work - particularly =
Sein und Zeit). I don't have the texts to hand at the moment, but you =
will find the relevant passages a few pages into section seven - I =
suggest you read them as they are a good springboard for thinking =
through this issue.
It is not possible to make proper sense of what happens in Heidegger's =
work if you either make the mistake of calling him an atheist, or his =
work atheistical, or if you argue that he is some kind of secularised =
theologian. These ideas are so far off-beam that they only serve to =
confuse and obscure what is really at issue. It is always worth bearing =
in mind that on the one hand Heidegger argued that atheism, theism and =
pantheism were all the same thing (cf section 254 of the Beitraege zur =
Philosophie) and on the other that his thoroughgoing critique of =
theology (not faith) is part of his critique of metaphysics.
Some commentators have resorted to suggesting that somehow Heidegger did =
not really know that he was a concealed theologian, that it was all =
"unconscious". They will have to do better than this, and re-think what =
Heidegger meant by onto-theo-logy. The distinctions at issue here are =
not to be made between "what is philosophy", "what is theology", or =
"what is faith", but explicitly "what is metaphysics" and "what is =
thinking".
One final point - the idea that Heidegger's "most important turn" from =
concern with beings to concern with Being is also a misreading of him, =
pretty much invented by Karl Loewith and Richardson. It explains =
nothing, obscures everything, and suggests strongly that those who =
advocated it have not begun to engage with the ontological difference =
between beings (die Seienden) and Being (das Sein), which is always in =
play in Heidegger's work.
Laurence
Rome 1996
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