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HEIDEGGER A INKORPORÁCIA GRÉCKEJ METAFYZIKY DO KRESŤANSKEJ TEOLÓGIE

100%
Labuda P.
Filozofia (Philosophy)
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2009
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vol. 64
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issue 8
804-809
EN
The paper deals with the problem of the historical incorporation of Greek metaphysics into Christian theology. The adopted approach is inspired by Martin Heidegger's ideas. Heidegger identified the platform for the incorporation of Greek metaphysics into Christian theology with the understanding of thinking as uncovering of being as being. According to Heidegger, every reductive understanding of thinking has a common source, which is the objectification of thinking. In Western tradition it leads to the hegemony of logic. Logical basis of metaphysics gave rise to onto-theological structure in both: in the thought of ancient Greeks (according to Heidegger this is already the case with Aristotle) as well as in Christian theology. Through the presentation of Heidegger's analysis, the paper calls for rethinking the nature of metaphysics and theology, as well as for rethinking the relations between modern philosophical and theological conceptions.
2

ON ESCAPING THE SEEMINGLY INESCAPABLE: REFLECTIONS ON BEING IN LEVINAS

100%
Hofmeyr B.
Filozofia (Philosophy)
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2012
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vol. 67
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issue 6
460 – 471
EN
Like his one-time teacher, Heidegger, Levinas makes a distinction between Being (Sein) and beings (Seiendes), but prefers to speak of ‘existence’ and the ‘existent’. Again, like Heidegger, Levinas understands existence in its verbal sense as the self-unfolding act of Being that is attested to in the manifestation of particular beings. Unlike his teacher, however, existence signals for him the unbearable heaviness of Being, as if being a Jew as opposed to being a German in Europe in the years preceding WWII cast a different light on the human existential condition, through which alone we have access to Being. Levinas’s particular conceptualisation of existence, forged at a particular world historical juncture, forms the basis for his particular ‘metaphysical’ account of the conditions of possibility of ethical action. Although Levinas’s early essays present us with an extensive mediation on the nature of existence, only a few commentators offer it more than a mere cursory sketch. My aim in this essay is therefore to throw some light on Levinas’s conceptualisation of Being from its root in Plato’s understanding of essence as ‘ousia’, its indebtedness to Heidegger’s ontological difference, and its ultimate departure from the latter’s understanding of Sein as generosity and Lichtung. As we shall see, existence for Levinas is a two-sided coin that encapsulates the empowering verbal sense of Being as dynamism and the overpowering stultifying sense of irremissible contract in which is inscribed the exigency of an impossible escape. It is this very conceptualisation that informs Levinas’s lifelong trans-ontological quest for a path otherwise and beyond Being.
3
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PHILO OF ALEXANDRIA AND THE ORIGINS OF ONTO-THEOLOGY

86%
Blandzi S.
Konštantínove listy
|
2017
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vol. 10
|
issue 2
3 – 14
EN
The author seeks an explanation for the genesis of onto-theology ascribed to Aristotle’s “first philosophy”, and points to Philo of Alexandria, who explicitly refers Aristotle’s formula to on hē on (Being as Being) directly to the God of the Bible. Moreover, the discovery is that the use of such a formula demonstrates Philo’s inspiration by the Book Kappa of the Metaphysics. The author argues that this book was not written by Aristotle (see studies by Natorp, and Aubenque). Thus, the concept of Being used with reference to God cannot be ascribed to Aristotle but rather to the compiler of the Book K. Therefore, the originator of onto-theology is Philo not Aristotle, and it is Aristotle who under the “Being as Being” formula recommends considering Being in the sense of any object that can be studied and defined scientifically (see the Book Gamma of the Metaphysics).
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