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Indeed, the God- 1 . N.K. Smith (tr.). (London: n.p., Poiesis or modern theology. Speaking from a from Speaking theology. modern or th , they argue that God must be thought of through . Vol. 76, No. 895 (1995): p. 325-341. . Vol. 171 Critique of Pure Reason of Pure Critique San Beda College San Beda New Blackfriars New Nouvelle Theologie Nouvelle The celebrated arguments of St.of Anselm arguments celebrated The 3 Moses Aaron T. Angeles, Ph.D. Angeles, T. Moses Aaron opted for a fool-proof, self-sustaining argument 5 The mind operates in a discursive manner, in a way way a in manner, discursive a in operates mind The 2 God and the Language of Language and the God Friedrich Friedrich Nietzsche, among many others, was the first one to attack seriously the claims of Longstanding debates and intellectual debacles have prospered prospered have debacles intellectual and debates Longstanding Is there really a problem of God? To answer the question either question the answer To God? of problem a really there Is Immanuel Kant argues that the problem of God, together with the problems of and Freedom Jean-Luc Marion, together with other French theologians who are deeply influenced by 3 2 1 standpoint of a “New Theology” or the pure reception and expression of his word, which, they held, strongly the gives opportunity of God , from foundations no requires assumption theological strictly this that Notice Himself. giving the even not God, to attribute to proper not are categories metaphysical that presupposes further it and notion of . metaphysical Thus, Jean-Luc for Marion, God is without Being. Cf. John Milbank, “Only in Metaphysics” Theology Overcomes philosophy, philosophy, theology, and religion about the existence and nature of God. In his critique of culture, phenomenology, represents a significant shift in the course of 20 of course the in shift significant a represents phenomenology, Rene Descartes Rene Immortality, has Immortality, been the constant preoccupation of the philosophers since time immemorial. God, an of in the idea present and notions concepts all unity of categorical the conditioned is argues, he absolute being. This he strongly argue because the mind, according to Kant, has a natural tendency to raise such problems. Such may be the case, but Kant neither wishes to eradicate nor attempts to disregard this tendency. Cf. Immanuel Kant, 1933), p. 39-45. that elevates the discourse on God beyond the realm of doubt. On that it incessantly searches about cause and effects, possibilities about cause and effects, searches that it incessantly and necessities, and creation and termination, further directing it towards an Absolute Being, an Indubitable Truth, the anchor of all existences – A Divine Being: GOD. The question of God is like any other philosophic problem, although it transcends the limits scientific investigation. scope of a strictly and rendering the subject matter a parody of meaningless talks and a trivialities. of display problem has been question problem a that perennial has the haunted affairs intellect.the of in the affirmative or in the predicament, a really is difficulty a such If solution. viable a negative provide posits more problems conduct to supposed than we are how emerges, question pressing more a our formulate and raise to we are how Moreover, investigation? our questions considering God, a “Being” that prominent thinkers held to be as “that voluminous which and nothing greater reflections can with be thought replete to exist”? is The philosophy of history very attributes, His nature, His existence, about God’s that speaks treatises quite and history, and existence human to relevance His actions, His of God as Non-Being. the notion even recently, San Beda_Scientia Journal.indd 171 San Beda_Scientia Journal.indd 172 M. A. T. Angeles the contrary.the Davidwho Kant stronglyImmanuel and Hume argued cosmological argument. a for opting while position very Anselm’s the St. of questioning integrity Aquinas Thomas St. see we hand other the The shiftingofthepremises from the realm ofideasto thereality isunacceptablefor Aquinas. 6 was inaugurated by DescartesProof” himself. “Ontological an about talk the fact, In issue. the rest to putting of insteadcontroversies much invite God as non-existent. It is like thinking of a triangle devoid of three sides. Such assertions were able to 5 for anargument onGod’sexistence thateven thefool would understand. once philosophical and spiritual. The bishop in Anselm moved him in incessant prayers that prepared 4 Dover Publications,1995),p.64-67. became process, the in and, hopelessly degenerate. Cf. Friedrich Nietzsche, State the by used been has force a such that believes strongly Nietzsche one. However,spent Saint. a alreadythe is massiveforce,Christianity,of a production renewed though ever the towards Apollonian), the and Dionysian the of unity (the Genius Creative a of production the towards culture, true towards impulse an of manifestations purest the of one certainly is Christianity believe tothat used He culture. his and man corrupted God of veryidea the how emphasizes Nietzsche in thehistory ofspiritualityandthespirituallife. Inthistendency, not Philosophy ofHistory regards therealization ofthereligious apriori to able are they sweepinghand.”quick a with theology problemof the settle that think to prejudice Theology) (Catholic Protestant their and is “It Christianity. of message the of an traditionunderstanding own their within and speculate to work systems both that thisisthetendency ofCatholic andProtestant Theologybecause fact the to on holds Heidegger formation. its and ideas religious any of reasonableness or lawfulnessrationalinvestigates the hand other conditions. primal and transcendental their in characterized be to is moment The reformers. or preachers figures, religious even and cults, activities, liturgical any from apart free from moment, any a social or theological phenomenon, theories. a They are as to treatedbe considered is phenomenon religious the of Philosophy History, the andlastly, theMetaphysical. Epistemological, the Psychological, the namely, Heidegger enumerated three tendencies of the philosophy of religion, this in particular discipline is Interestdefinitely Life”.at a constant growth. Religious In his lectures, the of “Phenomenology work early his in this recognized himself Heidegger God. in belief a relevanceof the and phenomena religious of study the in development recent a the world oftheappearances, thatis,ofthephenomenal world. outside supposition, by placed, is that something a of existence the in their works the impossibility of a rational process to demonstrate 8 7 Ibid.,p.15. ThePhenomenologyofReligious Life, p.13-21. Inthe Like the monk Gaunilon, St. Thomas Aquinas argued the insufficiency of St. Anselm’s proof. Anselm’s St. of insufficiency the argued Aquinas Thomas St. Gaunilon, monk the Like A veritable branch ofphilosophy, Philosophy ofReligion, is In the Meditations Proslogion 6 And also, there is no lack of philosophers who argue on arguewho philosophers of lack no thereis also, And , St. Anselm constructed an argument for the existence of God which is at is which God of existence the for argument an constructed Anselm St. , , Descartes argued that existence is a predicate of God. We cannot think of think Wecannot God. of predicate a is existence that argued Descartes , The Birth ofTragedy 172 7 InthePsychological tendency, 8 The Epistemological on the the on Epistemological The . Clifton P.Clifton . Fadiman (tr.). York:(New 9 Thirdly, 6/11/2013 1:48:06 PM God and the... 6/11/2013 1:48:06 PM . Vol. 9, Vol. . 14 And lastly the Metaphysical the Metaphysical And lastly “But on only the basis of the 11 10 173 It is phenomenology that puts to rest 13 The Problem of God”. Philosophy and Phenomenological Research and Phenomenological Philosophy of God”. The Problem For Heidegger, the last one, the Metaphysical, is the one, the Metaphysical, the last Heidegger, For 12 ’s approach to the problem of God proved Clarence Finlayson. “ Finlayson. Clarence Ibid. Ibid. P. 17. Heidegger points to us that Hegel was the first philosopher to envisage this objective, this envisage to philosopher first the was Hegel that us to points Heidegger 17. P. Ibid. Ibid. Ibid., p. 19.

The Problem of God is intimately related to the problem of man. For For man. of problem the to related intimately is God of Problem The Ibid., pp. 16-17. 12 13 14 9 10 11 Gadamer, to name a few, have praised him for his originality to disengage to former originality his students, for him like praised have Karl few, Lowith, a name Hannah to Arendt, Gadamer, and Hans-Georg phenomenology under the guidance of no less than Edmund Husserl himself and the traditions of of concepts and philosophico-theological the validity Scholasticism, re-evaluate Heidegger was able to systematizations about Being. Even before the publication of “” in 1927, Heidegger rose to prominence in Germany on the basis of his reputation as a professor of A philosophy. number of his to to be a unique one in philosophy. Immersing himself in the study of No. 3, “Second Inter-American Congress of Philosophy”. (March 1949), p. 423. (March of Philosophy”. Congress No. 3, “Second Inter-American but the grand narrative and constructive method of the German Idealist has to be rejected. be rejected. method of the German Idealist has to and constructive narrative but the grand to to have things it without is men, impossible however, for men to exist without things. “Men without Finlayson things”, continues, “would be like contra-human . The reality of things of a human dimension.” constitutes constitutive formal thus the openness to reality as Phenomenology. As Ferguson puts it: “Man is not is “Man it: puts Ferguson As Phenomenology. as reality to openness We universe. the to open being is he himself: within enclosed entity an do as not of something the experience existence the added universe to the experience of the subject.” across philosophers plagued that expression and reality of problem the It is the possible centuries the stressing by eminence of intentionality. historical historical meet but more so it . ownmost ’s to related intimately speaks of the relevance of God as relates directly that person human the of dimensions are there certain, no other philosophical framework of God. Perhaps the problem him to has succinctly pondered on the relation of the human person and his idea of God which, for Heidegger, is the basis of all of our experiences experiences our of all of basis the is Heidegger, for which, God of idea in the The world. demand to posit the of existence from God “arrives the teleological context of (transcendental) last consciousness meaning.” to one authentic Philosophy of Religion. Not only does in the metaphysical where all three regions of the psychological, epistemological, and only only the mere facts are considered, but more so, the according historically. to develops which religion separation of the psychological from the a priori can religious.” is one what of necessity trace historical the San Beda_Scientia Journal.indd 173 San Beda_Scientia Journal.indd 174 M. A. T. Angeles Heidegger’s former students saying that his “critical appraisal of of appraisal “critical his warmly was that philosophy contemporary oriented culturally traditional, saying students academia. former contemporary Heidegger’s the of assumptions conventional from past the of thinkers seminal the of interpretation status of being other than metaphysical thinking in a way that directly feeds into Heideggerian Heideggerian into feeds directly that way a in thinking metaphysical destruction.” than Timothy Clark, MartinHeidegger. (London:Routledge, 2002),p.99. other being of status Sartre failed to understandhisphilosophy. “ and Humanism”, categorized him as an atheist existentialist. Heidegger remarked that 18 Hugo from Ott’s MartinHeideggerUnterwegswholly zuSeinerBiographie. (Frankfurt: Campus,1988),pp.106-107. letter this quotedcontributor, the Sheehan, 71-72. pp. 1993), Press, University in a new sense.” Cf. Charles Guignon, problematic and unacceptable to me – but not Christianity and metaphysics, although I take this latter Catholicism of system the havemade knowledge historical of theory the intoover pass that insights “Epistemological letter: the from passage a Toquote Church. the of doctrines the accept to him for 17 .” Perspectivethe Twentieththe Reflectionson the in Century: of Heidegger “Martin BarashAndrewin 15 beings. He puts this most emphatically in his letter to Ingeburg Bottger.all technologically master to attempt man’s from arises that Being of oblivion the speaksabout gods” the “flightof the on discussion his and Transcendent Holy.the and of Holy,The thinking believes,Being, manifestationHeidegger of a is authentic an from mind the redirects God have predecessors about his understanding metaphysicalwayof such believesthat He as done. being, supreme a even not no, being, as of of God. (das Heilige) without, even for a single moment, discussing the existence to desire the from arise both conceal thequestionofBeingby concentrating onbeings. they for interrelated are theology metaphysics and that suggests strongly writings, later his from evidenced Heidegger,as everything. of ground ultimate the and end, ultimate the cause, ultimate Being?” the is is God that “What answer ontotheological traditionalquestion from the to answer the seek longer no that must must we a is it and age, technological this in constricted and defined as hiddenness, is Being end. the in it beyond go to onlymetaphysics, of surpass. to Heidegger’s thinking wished first foremost,develops a from and an of attempt first to ambit lay he, the that foundations the tradition within metaphysical possible made discourses atheism and theism in relation to itscontemporary cultural significance.” cultural heritage and the purport of any attempt to evaluate philosophy devastationsWorldof War Westernthe of soundness the questioned I, the following who, professors younger and students among received 16 19 20 The later writings of Heidegger focused on expressing The Holy The expressing on focused Heidegger of writings later The Heidegger isneitheratheist In his letter to Fr. Engelbert Krebs he unhesitatingly told him that it has become problematic Ibid., p.54 “Hölderlin’s questioning proximity to German Idealist philosophy gives his work the singular singular the work his givesphilosophy Idealist German to proximity questioning “Hölderlin’s dtie tetet f edge’ poiec a a ece ws icse b Jeffrey by discussed was teacher a as prominence Heidegger’s of treatment detailed A atn edge poet vhmnl we Ja-al ate i hs etr entitled lecture his in Sartre, Jean-Paul when vehemently protests Heidegger Martin Letter ofMartinHeidegger to Ingeburg Bottger dated 25February 1968.Cf. Ibid.,97. 19 Thus, in the Heideggerian framework, God must not be thought The JournalofModernHistory. The CambridgeThe Companion to Heidegger 174 17 noranatheist, Vol. 64,no.1.(1992). 15 Barash reports of 18 16 16 . (Cambridge: Cambridge because for him him for because 6/11/2013 1:48:06 PM God and the... 24 6/11/2013 1:48:06 PM Thus, the 20 Heidegger 22 Inseparable Inseparable 21 However, for However, Heidegger, 23 , 250b. He maintains that beauty is not a 175 25 : The Collected Dialogues The Collected Plato: , made an immediate and powerful impact upon the ) was nothing other than the love of beauty.” “” in “Why Poets?” in Off the Beaten Track, p. 200. Track, in Off the Beaten Poets?” “Why eros “”, ibid., 201a. “Symposium”, p. 132. Metaphysics, to Introduction p. 131. Metaphysics, to Introduction p. 132. Metaphysics, to Introduction It cannot be denied that Heidegger’s most monumental work, For For the Greeks, particularly Plato, beauty was that radiant On the Essence of Poetry: Heidegger’s Holderlin of Poetry: the Essence On 22 23 24 25 26 21

philosophic public. The book seemed to be prelude metaphysical to a system, grand new and philosophers alike works expected to complete subsequent this grand metaphysics. public The was expectation of even the heightened when Heidegger announced that the property, that property, is, something that can be added to a being as thing. a of a radiance” “supreme the mere is it that insists he rather attribute, But we may now ask, what is the meaning of these reflections in the Time”? in “Being and of Being pronounced of the problem context Sein und Zeit it is intended for enjoyment it and is enjoyment art intended for is a of matter pastry for cooks.” Even modern aesthetics is another example of the oblivion of Being. Being of emergence radiant the of forgetfulness the manifested has It from concealment into unconcealment. Moderns fail to understand that beauty is a “lofty manner of Being, which here means the pure- arising-on-its-own and shining.” love ( love reminds even us saying: “for the Greeks being and beauty meant the same thing (presence is pure radiance).” the modern world has lost this sight inseparable of from Being. beauty, the Beauty beauty is no that longer the is supreme radiance and relaxes; “the beautiful is reposes of that beings, which but rather light light that encompassed all things, and to quote, “it which is is rightly accounted blessed beyond all that others.” mystery from being, beauty was something consciousness integral in of understanding the the guided the actions of the gods; all true ancient beauty even transcendent world. Indeed, for Plato, “love of statement statement “God Theis dead” means a lot for Heidegger. more different indispensable divine the of mystery the us to “revealed” yet not is Holy facticity. our own for In that letter, Heidegger “Behind says: In the that technological letter, world there is a This mystery. world is not just a creation of human beings. emptiness this No experience ever will humans when oneand whether knows open.” remains relation this that suffices If empty’. ‘sacred as San Beda_Scientia Journal.indd 175 San Beda_Scientia Journal.indd 176 M. A. T. Angeles philosophy after the dramatic and sensational analyses of “Being and and “Being of analyses sensational and dramatic the after philosophy “Second systematicthe resultswouldwhatbe for course, of And Part” appear? promised the would When excited. are Philosophers work. projected a of part first a onlywas Time” and “Being of part published uue byn” eahsc i a a Nezce s not. Heidegger, Hölderlin’s is poetryisfor usafateful destiny. Nietzsche way a in metaphysics “beyond” future “Swabianregardedthe Nietzsche,”as will-to- His metaphysics. power bears testimony of to this. Hölderlin on the historyother hand, whom he the driven have that aims and motives the together brings who he was It metaphysics.Western of thinker last the is Nietzsche that claim the in culminates Nietzsche of reading His psychosis. of darkness the to succumbed eventually is Hellenistic, they have been dazzledby thelight ofGreece, andboth they factthat anything In of lovers other. passionate are each destiny.Both same to the share akin are poet, the and thinker These Time.” the and two, “Being after Heidegger of thinking the occupied has that individuals great two the are poet, solitary the and thinker aesthetics. They springfrom anecessityofthought.” literatureresearchtoof history contributions the to be toin or claim not do elucidations present “the Poetry:Hölderlin’s of “Elucidations of edition fourthPreface the tothe wrote in he wonder years. No the being a passing fad, has become a more consuming involvement over this poet. In fact, we can conclude that of his studies concern forother poetry,of series fara byfrom 1940’s the throughout followed be to that Hölderlin gives?” essays hardlywe Today understand his the . question. How . are we of . ever totime? grasp desolate the one answer a poetry,in In poets “Andwhy of asked: Hölderlin. Heidegger study Friedrich a poet to the instead of turn particularly 1930’s early the in Heidegger then give not somecomprehensivewhy answer to thequestion? more, once raised be to is Being of meaning the of question the If metaphysics. of system new a promise to seem properly quite that work a Yetnot did Being of meaning the toof claims re-openquestion ancient the Time.” and “Being in pronounced very already previous was our in seen have we discussion, the seeds of the As dissolution and destruction of metaphysics system. metaphysical grand a of very the and precludeanypossibility a to came thinking later Heidegger’s natureof published never was Time” and “Being of The part fulfilled. second never were expectations these know, all we As Time”?

28 27 It is beyond doubt that Nietzsche and Hölderlin, the solitary solitary the Hölderlin, and Nietzsche that doubt beyond is It While the philosophical public waited in vain for such a system, Cf. “Why Poets?” inOfftheBeaten Track, p.205. Elucidations to Hölderlin’s Poetry, p.Ii. 26 The first essay on Hölderlin appeared in 1937 176 28 is open to a new and original original and new a to open is 27 29 Thusfor 6/11/2013 1:48:06 PM God and the... 6/11/2013 1:48:06 PM But even But even 30 ) of works and the setting-forth the and works of ) 177 Her-stellen and for Heidegger the beginning and end of philosophy the beginning Heidegger and for 31 Man’s being is grounded in language; but this actually occurs in actually occurs but this in language; Man’s being is grounded For Heidegger, the For Heidegger, choice of Hölderlin is an arbitrary one. 32 Quite a few philosophers greeted with suspicion this original “The Origin of the Work of Art” in Off the Beaten Track, p. 35. Track, in Off the Beaten of Art” “The Origin of the Work p. 200. Track, in Off the Beaten Poets?” “Why p. 52-53. Poetry, Elucidations of Hölderlin’s Cf. In his commentary of “Remembrance” he wrote: “We must, on the contrary, learn to Elucidations of Hölderlin’s Poetry, p. 52. Poetry, Elucidations of Hölderlin’s combining them, is only an exterior aspect of language. But now, what But now, aspect of language. an exterior is only them, combining is meant by “conversation”? Obviously, the one act to our coming mediates then, Speaking, about something. another of speaking with one another. . . . We are a conversation, that in the that fact in the consists The unity of conversation conversation. always signifies we are one conversation. Conversation, however, is not only way in which language in is which not only way however, Conversation, conversation. What only as conversation. is essential language but rather place, takes for and rules of words a stock namely “language,” usually mean by we But why focus on Hölderlin? Why, in unveiling the essence of Heidegger’s Heidegger’s involvement with Hölderlin is no departure from 33 32 29 30 31 33 Hölderlin’s Poetry, p. 111. Poetry, Hölderlin’s understand Hölderlin’s distinction as presaging in the overcoming of Elucidations metaphysics.” to is the capacity for language to speak of Being. speak of Being. language to is the capacity for poems solely about the essence of poetry. In this sense, he is the poet’sthe is he sense, this In poetry. of essence the about solely poems poet. aside be Heidegger seems laying to of poetry. the realm into adventure the concerns and problems of philosophy which he in order himself to indulge himself posited in the sensuous and emotional Hölderlin luxuries in of saw Heidegger what fact, In case. the not is this But poetry. to to show the essence of poetry? not Why Homer or Sophocles, notwhy Virgil or Dante, not why or Shakespeare Goethe? the Surely essence of so more poets, these of works the in expression rich to come has poetry and prematurely so off broke which creation, Hölderlin’s in than indeed abruptly.” He regarded the persona as the one whose poetic mission is to make would would have led him to think about For the poetry. poet, he said, gives Being; to voice Being. of the problem is always posits himself Heidegger poet? essential the as Hölderlin choose poetry, is purpose our if work Hölderlin’s choose “Why asking: questions these bridge. bridge. The artist, as Heidegger himself explained in one of his essays: “The artist is not an origin because he is also a craftsman ( of the setting-forth because but rather of equipment happen in that bringing forth which presence.” their into forth allows come to appearance, an assuming beings, by apart from Hölderlin’s themes, the philosophic quest of Heidegger philosophy philosophy but it signals the entrance into his most real philosophic problems. And what, we may ask is the His role is role that of a of guide. He the leads from one poet place to He another. Hölderlin?is a San Beda_Scientia Journal.indd 177 San Beda_Scientia Journal.indd 178 M. A. T. Angeles William Barrett,WhatisExistentialism? (NewYork: Grove Press, 1964),p.127-129. 35 quoted apassagefrom Hölderlin’s poems: he , of age the as to referred Heidegger what of age, the of poetry itself in the sense that he is involved with the very fate of poetry.” is That of poet “the poets: the of form.poet the as out him singled has whyHeidegger uncanny and extreme most its in Hölderlin in resounds ground.”its in not does this ‘poetic’ all is existence Human existence. human of earth, ground the into reach the on dwelling his of essence the touch not does this all ‘Yet’–efforts.– own opposition his sharp saysis Hölderlin by merited is and earned is pursues and about brings “Whateverman reflects: he Hölderlin, of readings his wonder,in No astonishing. and startling once at is that manner a in destiny his and man of problem fundamental the raisedreality, has historical a poetry,as him, for and revelation. Every human reality, because it is temporal, is also historical; philosophic viewofpoetrysincethebeginningWestern thought. the infected has subtle, more sometimes and openly moredoctrine, sometimes Platonic This senses. the of world unreal and shadowy the in traffics demonstrative, dualism, and rational of is what to kind opposition in this art, all having Hence, sense. of world the than reality fuller a has ideas of realm the temporal,transitory, the and fleeting is what to compared valuable more is eternal, Since involved.the endures, is matter,which that that for poet the and artist, practicing the fleeting the and the of changing data of latter the senses, the the with which, while as we of ideas all know,eternal world of consisting the former The and senses. Ideas of World the between dualism Platonic of consequence inevitable an Plato’s is rather,it not poetry, against definitely propaganda is poetry of denigration This philosophy. comparison in with unreality of realm the to poetry relegating Plato saw poetry.and poets the with At verythe dawn Westernof philosophy we Heidegger andthesuspicionthatthinkinglosesitsrigor ifitdeals 37 36 34 ourselves. Conversation supportourexistence. anditsunity we agree,the on whichof basis weare united areso and authentically essential word therealwaysis manifest that theand one which sameon n ihihig o te ot a al t epes h spirit the express to able was poet the how highlighting In essentiallya is poetry forHeidegger held, PlatoContrarywhatto against assertion this than traditional more be could Nothing Elucidations ofHölderlin’s Poetry, p.54. Elucidations ofHölderlin’s Poetry, p.60. Elucidations ofHölderlin’s Poetry, p.56-57. For adetailedexplanation ofPlato’s attackagainst theartsanditsrelation to Heidegger, see Much hasmanexperienced. 36 This insistence on man’s dwelling on earth as “poetic” “poetic” as earth on dwelling man’s on insistence This 178 34 6/11/2013 1:48:06 PM 35

37

God and the...

) 40 6/11/2013 1:48:06 PM spüren 42 39 . (Stanford: Stanford University The poet expresses not The poet expresses 41 38 179 That is to Say: Heidegger’s Poetics Say: Heidegger’s That is to

Since we have been in a conversation – man has experienced much much – man has experienced been in a conversation have we Since Named many of the heavenly ones, heavenly of the many Named a conversation been have we Since another. one hear from to able And Who roamed from land to land during the sacred night. sacred land during the to land from Who roamed They are, you say, like the wine-god’s sacred priests, sacred wine-god’s the like say, you They are, Marc Marc Froment-Meurice, Elucidations of Hölderlin’s Poetry, p. 57-58. Poetry, Elucidations of Hölderlin’s p. 201. Track, in Off the Beaten Poets?” “Why p. 202. Track, in Off the Beaten Poets?” “Why Elucidations of Hölderlin’s Poetry, p. 56. Poetry, Elucidations of Hölderlin’s What Heidegger refers to the “promise of ourselves to the gods” is gods” the to ourselves of “promise the to refers Heidegger What that it is precisely in the naming of the gods and in the world becoming becoming world and in the gods naming of the the in it is precisely that . . . consists. are, ourselves we which conversation, authentic that word the enter do we language to existence bring our gods the Only because to ourselves promise to are we whether concerning decision of the realm them. to ourselves deny to are we or whether gods the and named many gods. Since language has authentically come to pass to come authentically has language Since gods. many and named has appeared. and a world expression to have gods the as conversation, and the gods of the presence the that see to it is important But again occurrence of the a consequence not merely are world of the appearance extent the it. to with this simultaneous And are they rather, of language; Heidegger explained the passage saying: the passage explained Heidegger For Heidegger, this passage speaks of poet’s capacity to detect this detect capacity to of poet’s this passage speaks Heidegger, For 39 42 40 38 41 1998), p. 90. Press, there there is a turn among men in the right place forsense make not does and complexity, and rigor its all in sign, divine The in the right way.” sign,a as taken be to only “if says, commentator one as Yet, thinker. the at least translated and thus, if not understood, received it is already into language, that is the language of signs.” actually what the poets saw in the age of nihilism. Since the presence of presence the Since nihilism. of age the in saw poets the what actually consequences merely not are world the of appearance the and gods the of the occurrence of language, the divine sign, discovered so within to the speak, world must by surprise. be “The gods who ‘once here’ were ‘return’ only at a ‘proper time’ and in when immediacy–namely, passing-by of god which happens in a flash. In his commentary he said: he commentary his In flash. a in happens which god of passing-by “Poets are mortals who sing gravely the wine-god and sense ( would would already speak passing- the a – addressed language is what similar of sign to a being the of sense common the but mortals, language of by of god as the sign of god. Heidegger himself pointed this out in his Hölderlin: of another passage from interpretation the sense of nor words of language actually pronounced by a god who San Beda_Scientia Journal.indd 179 San Beda_Scientia Journal.indd 180 M. A. T. Angeles can thus be described as a “demigod,” not half god and half man similar point.”turning they blaze( so and track, god’s on stay they gods; fugitive the of (Spur) track the of poetry and thought.” Froment-Meurice, p.91. op.cit., pointed out that these “meditative individuals” are the Germans, whom Heidegger considered as “people 47 “The EssenceofPoetry”, heremarked: on essay his of Towardsend god. the new a of coming the for man of longing a of experience fundamental the Hölderlin recognizedin are nonethelessdifferent from thepoet. voyage,who neighboursthe on companions be would who patient, and meditative are who individuals exceptionalforemost and first are They individuals. or people a only not These poetry.are emphasized, to Heidegger sensitive as be others, must he yet poet, a be himself not must receive the language of the poet, it would fall into nothingness. This other the signs of the gods. However, without an other who would perceive and Hölderlin datingfrom 1800which reads: of draft fragmentary of elucidation his sky.In and earth, men, gods, against eachotherthusinhabitthesameregion isopened. and toward turn gods the and men which in dimension the the time first for that so in-between, someone by character, mythological a to 46 45 44 43 With his constant evocation of the “need” of the gods, Heidegger What the passage means is that without the poets no one can perceive of the world andthrough itsrise,aswell asthrough itsdestruction. . Theattestation ofbelonging to thisoccurs intimacy through the creation consists inthe fact that manisthe inheritor, andthe learnerofallthings. . man and the poet testify to? To his belonging to the earth. This belonging is precisely inthe attestation ofhisown existence. .Butwhat should who he is testimony.Man one’s in testified has one what for answerable to what heis.To to bearwitness testify, can signify butitalsomeansto be Heidegger commentsuponthephrase saying: the spiritasthe heavenly isintimate. flame./Everything for the more intimate heis,/the more attentive too, andthat hepreserves Heidegger too speaks of intimacy, the intimacy of the poet to the Froment-Meurice, loc.cit. “Why Poets?” inOfftheBeaten Track, p.202. Cf. Elucidations of Hölderlin’s Poetry, p. 58-59. Froment-Meurice, in his study of Heidegger, of study his in Froment-Meurice, 58-59. p. Poetry,Hölderlin’s of Elucidations Cf. ElucidationsofHölderlin’s Poetry, p.54. Elucidations ofHölderlin’s Poetry, p.53-54. Who is man? Who is the poet? He is the one who must bear witness But mandwells inhutsandwraps himself with amodest garment, spuren 43 Situating himself between men and the gods, the poet poet the gods, betweenthe himself and Situating men ) a path for their mortal relations, a path towardpath relations, a mortal for their the path a ) 180 47 45 44 46

6/11/2013 1:48:06 PM God and the... 6/11/2013 1:48:06 PM 48 Das Heilige 181 this present stage to which history has brought brought has history which to stage present this 49 The essence of poetry which is founded by Hölderlin is historical is historical Hölderlin by is founded of poetry which The essence Hölderlin puts into poetry the essence of poetry poetrynot in the – but essence into puts Hölderlin the Elucidations of Hölderlin’s Poetry, p. 64. Poetry, Elucidations of Hölderlin’s Barrett, op. cit., p. 132. As was already propounded in the previous discussion, Heidegger and Holderlin’s Heidegger and Holderlin’s This experience goes well beyond the simple nomination of fled and the god who is coming. It is the time of need because it stands in stands it because need of time the is It coming. is who god the and fled and fled have who gods the of no-longer the not: double and lack double coming. of the not-yet in the As a time. a historical it anticipates because degree, highest in the only true essence. it is the however, essence, historical sense of a timelessly valid concept. This essence of poetry of a to belongs This essence concept. valid of a timelessly sense time that to conforms merely it that way a such in not But time. definite of poetry, essence the anew providing by Rather, existing. as already have who gods the of time the is It time. new a determines first Hölderlin 49 48 poetic-meditative thinking of the history of Being, towards a paradigm paradigm a towards Being, of history the of thinking poetic-meditative for which the namely Pre-Socratics, and Heraclitus, and “return.” “return.” We all know very well that the metaphysical problematic formulated in “Being and Time” fundamental insists structures that at determine ontological. the the and the ontical Being the on of articulation uncovering all devoted most beings his of being, qua the Insofar as one can talk of a major shift in Heidegger’s thinking, away from “philosophy of existence” or of dasein and towards a kind of Heidegger’s choice of Hölderlin as the essential poet is a most crucial most a is poet essential the as Hölderlin of choice Heidegger’s one. Hölderlin was able to the express to reference in his in clearly the most expressed was language this and is, nihilism of poetry what “flight of the the gods”, “passing-by of god, and the god’s impending thinker and philosopher, thinker nothingness and is philosopher, not a meaningless word, a concept, mere negative or just Rather, a passing emotional vapour. it and that is historical philosophical now man a problem faces real in history. before as never night of the world,” the of night to us: the night from which all the gods stand must have man departed which in and night the where arrived, yet not has be to god the in somber and lucid courage before nothingness, before the the age of Heidegger, for too So prophesied. himself Nietzsche that nihilism the gods or the divines. Not only are the divine and sacred names lacking, but also they give no feeling at all if they are coming once This more. is the kind of nausea that the poet able Hölderlin to was present and he was able to present it within time and temporality – within the course of human Hölderlin history. is “the poet of the San Beda_Scientia Journal.indd 181 San Beda_Scientia Journal.indd 182 M. A. T. Angeles the struggle for care andauthenticity. himself the experience of nothingness and guilt, of his own death and upon up takes who individual angst-ridden of the is source Gone inspiration. main the provided Hölderlin Friedrich poet German the Greeks. Cf. Safranksi, p.149-150. op.cit., 55 Hemming, “Heidegger’s God”in know what itmeansto beona They paths. these know keepersforest Woodcutters and so. appears onlyanother. it to But identical called are They untrodden. is wood Holwege. where stop abrupt an to come that overgrown, mostly paths, are there wood the In forest. for name old an “Woodis title. a gavesuch he why explaining in stance 51 for thesecondhalf,Heidegger seemedto have abandonedhisproject. 50 proximity between the domains of thinking and poetry, they were, first pre-eminence. However, he made it very clear that despite the essential philosophical reflection. Amongst the poets, Hölderlin has this singular scandalized classicists. involve boldtranslations oftheoriginaltexts thathave greatly is hisradical re-reading ofthePre-Socratics, are-reading thatgenerally Heidegger employed different methodologies. One of the most striking thinking, essential of pursuit conventionala academic In . of those from different very were thinking of way his of Christian methods and and aims theology the that of acknowledging problem agenda no have the would he philosophy, to questioning of way his of which we may hope,willreveal itself again in anew, future advent. history,haveweof which forgotten epochs but that the is disposes it ground for there-being something rather than nothing. ultimate the is It it evoked:is only that but which explained be cannot and mystery God. biblical the to similar very manner a in behaves Heidegger,philosophyof writings, the later in rolehis particularlyin by Karl Lowith, he remarked conducted that the Being of that studyhas such a prominent a However, in theology. Christian of realm the within topic a was through develop and think to attempting was he what that idea the to resisted almost have would himself Heidegger to anegative attitudeagainst Christian philosophy andtheology. devotedis 1940’s the until up 1930’s the during acumen philosophic and waiting uponfor anewrevelation poets ofBeing. of words the upon meditating rivers, and landscape German the of mysteries the pondering paths, forest on wanderer the have

53 54 52 However, although Heidegger himself resisted the assimilation assimilation the resisted himself Heidegger althoughHowever, Heidegger in fact is very careful in equating Being with God. His Cf. Introduction to Metaphysics, p.8-15. Safranski expressed the distrust of some scholars on the translation given by Heidegger on the I teutte frtpg o f h etnTak ( Track Beaten the Off of page first untitled the In This is most pronounced in Being and Time, but, to the surprise of those philosophers waiting philosophers those of surprise the to but, Time, and Being pronouncedin most is This Ibid., p.377. hs eak ie b Lwt ws icse sbtnily y emn. f Luec Paul Laurence Cf. Hemming. by substantially discussed was Lowith by given remark This Each goes its separate way, though within the same forest. It often appears as if one is one if as appears often It forest. same the within thoughway, separate its goes Each Holzweg The Thomist 55 Another is his use of poetry as a source of Anotherishisuseofpoetry asasource of .” OfftheBeaten Track, p.V. . Vol. 62,(1998):p.375-377. 182 50 In the place of dasein, now we Holwege 51 ,Hiegrasmsa poetic a assumes Heidegger ), 53 It dwells in in dwells It 6/11/2013 1:48:07 PM 54 54 52

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6/11/2013 1:48:07 PM 57 ) Denken ) and The Ister The and )

59 ).” der Rhein 58 Heimat

56 ). 183 ) whose historical uniqueness can never never can uniqueness historical ) whose Denken Dichten ). It speaks of the flight of the gods. It speaks The poet’s saying is the intercepting of these hints, in order to pass to hints, in order of these intercepting The poet’s saying is the As the founding of being, poetry founding As the is bound in a twofold sense. In gods.” of the language time immemorial, the from . .and hints are, “. These elucidations belong to the dialogue of thinking ( of thinking dialogue the to belong elucidations These These attempts at the elucidation of several of Hölderlin’s of Hölderlin’s of several elucidation at the attempts These das Heilige ) of human understanding. He summarized the content of edition of the Elucidations the following: the Elucidations of the edition Elucidations of Hölderlin’s Poetry, p. 21. Poetry, Elucidations of Hölderlin’s p. 61. Poetry, Hölderlin’s Elucidations to p. 63. Poetry, Elucidations of Hölderlin’s Elucidations of Hölderlin’s Poetry, p. 176-177. Poetry, Elucidations of Hölderlin’s Two of Heidegger’s lectures lecture series on Hölderlin involves involves Hölderlin on series lecture lectures Heidegger’s of Two This understanding is embedded in the complex themes of on to his people. The intercepting of these hints is a receiving, and yet at and yet hints is a receiving, of these his people. The intercepting on to of sight catches poet the signs” “first the in for giving: new a time, same the his word he has seen into boldly puts what and has been completed, what fulfilled. is not yet what foretell to in order and its entirety. its essence must grasp we law, intimate most viewing this Heidegger is very clear here. As a thinker, never did he affirm to affirm he did never thinker, a As here. clear very is Heidegger Hölderlin’s poetry has such a decisive significance for poems, published separately until now, are gathered together here in here together gathered are until now, poems, published separately form. unaltered their of poetry a form with ( out by be pointed can but which history the of literature, by be proved ( thinking dialogue with the nd 56 57 58 59

Ereignis the Holy ( the Holy of the that protection the gods us flown who give until have we are minded to and capable of This dwelling in word their is proximity. of home ( is most characteristic what ( Rhein the river, the about poems latter’s the Hölderlin’s own poetic realm which includes the identity and fate of fate and identity the includes which realm poetic own Hölderlin’s the German nation, the flight of the gods, the rivers of the German landscape, the place of man’s dwelling on earth, ( and the “Event” is: word “It’s saying: introduction the in word poetic Hölderlin’s the Heidegger. It has to do with the understanding of poetic identity and identity poetic of understanding the with do to has It Heidegger. of the poetic word that the poet is given to speak in Hölderlin. that unique way in a very finds most articulated Heidegger himself that he is a poet or that he is thinking poetically, rather, in thein rather, poetically, thinking is he that or poet a is he that himself poet.the of language poetic the through think to thinker, a of manner give. to those things that the poet had on only And he is thinking and foremost, essentially distinct. In 1951, he wrote in the Preface to the 2 San Beda_Scientia Journal.indd 183 San Beda_Scientia Journal.indd 184 M. A. T. Angeles between theessenceofrivers andthepoethimself. interpretationHölderlin’sof thereaffinity because inner poems an is Danube. ( lightning. Elucidations ofHölderlin’s Poetry, p.182. Martin Heidegger. ed. Mulhall, Stephen Cf. East. the and Antiquity and Germany between connection the emphasize to as 60 definition.” Heexplains: adds that it must be seen as a “poetic word” and not a philosophical The rivers,the poet. Heidegger insists, are thepoets,although he riversmay, of allegory,meresaid to be it reducingalso without can fundamental relatedness to theworld ofthegods. of human dwelling on earth, and of course this includes that mortals’ inaugurates,thus manifoldthe possibilities connects mediates, and figure that abides in the midst of flux.” a also is it flux, constantlyin though that, backwardsdiscloses flow seeming its too so polarities, powerful and profound of sequence a together binds river the as “Just fled. have gods the which from world technologized a and mortals with communed gods which in decline its and morning) evening). (its (its civilization of youth “ancient” the the between West, and East between other, theopennessofoceaninto which itflows. the on and, hand one the on mountains the in origin divineriver’s This reversal in the river’s flow bespeaks a twofold link between the in saw Heidegger time, same source. divine its to connection the retains it flow onward the Yet homeland. their fromriver is not a mere flux, not a sign of mere homelessness. Even uprooted in its been have or found,have wondering,”that not tribes human of those of wandering the state and itself time “the of flux, flow endless the articulates both in it such, As it. to refers constantly Heidegger is that that mortals. byforhabitation fit below,it making wateringand and it it shaping Heidegger, as demigods, descending from the mountains to the land der Ister 67 66 65 61 62 64 63 e, t h sm tm, vrtig ht can that everything time, same the at Yet, In to according presented, are rivers the poems, these In The mountains are the dwelling-place of the gods and of the divine attributes of thunder and and thunder of attributes divine the of and gods the of dwelling-place the are mountains The According to Pattison, Heidegger highlights and Latin and Greek names of The River Danube so ElucidationsofHölderlin’s Poetry, p.203. ElucidationsofHölderlin’s Poetry, p.201. Cf. Elucidations ofHölderlin’s Poetry, p.185. Cf. ElucidationsofHölderlin’s Poetry, p.182. Cf. Elucidations ofHölderlin’s Poetry, p.183-185 Elucidations ofHölderlin’s Poetry, p.182. der Ister 60 62 ), a title which involves the Latin and Greek name of the River These poems have such a prominent place in Heidegger’s Heidegger’s in place prominent a such have poems These Yet, in performing this task, the river is only something only is river the task, this performing in Yet, (Hampshire: Ashgate, 2006),p.394. 66 hs s acrig o edge, ewe a world a between Heidegger, to according is, This , this same double movement also hints at the unity der Rhein 184 67 Morgenland a reversal in its movement. its reversalin a The vision of the two rivers be and saidthe about 65

61

Abendland 64 Atthe 63 6/11/2013 1:48:07 PM as , God and the...

73 das 6/11/2013 1:48:07 PM 71 68 He is not here 69 ), we can find the linkage the find can we ), ), seems to be effaced. ), seems to ) withdraws. The world The world ) withdraws. ). Not only does the holy (das holy the ). Not only does das Heil das Heile das Heilige heil-os 185 ) is derived from das from Heil can which mean) is derived das Heilige What then is the Holy? Heidegger gave us a clue saying: gave Heidegger What then is the Holy? 70 However, Heidegger However, also said somewhere that the holy The wholesome and sound ( and The wholesome

But the rivers are the poets, who establish what is poetic, on is poetic, what establish who poets, the are rivers But the 72 ) is the primordial, and it remains in itself unbroken and ‘whole’ and unbroken itself in remains it and primordial, the is ) Elucidations of Hölderlin’s Poetry, p. 204. Poetry, Elucidations of Hölderlin’s “What is Metaphysics? Postscript” in Introduction to Metaphysics, p. 360. Metaphysics, to in Introduction Postscript” “What is Metaphysics? Daigler, op. cit., p. 381. Daigler, Language, and Thought, p. 117. Poetry, p. 85. Poetry, Elucidations of Hölderlin’s p. 218. in Basic Writings, on Humanism” “Letter track to the holy, the hale, and whole ( hale, and whole the holy, the to track ( The Holy becomes without healing, un-holy ( healing, without becomes the even concealed; remain thereby godhead, of the track as the Heilige), “The poet speaks of the Holy.” What does this mean for Heidegger? for mean this does What Holy.” the of speaks poet “The Thus, like the river, Thus, the like poet the may river, be spoken of as a demi-god, the ground in which humans dwell. The poetic river-spirit makes makes river-spirit The poetic dwell. humans in which ground the hearth of the ground the for sense, preparing in an essential habitable which within chronotope poet opens up the The house of history. of the at all possible. at home become and being a hearth to belonging 69 72 68 ). This originary wholeness a gives gift to everything that is real 70 71 73

heil by by virtue of its all-presence: it confers the grace of its own presence.” abiding He “The wrote: is alone holy a is “dimension.” the essential sphere of God.” for and gods the for dimension a affords turn in which divinity, By this Heidegger means that the holy is the condition or sphere for either the whole or else well being. can We read this in Heidegger’s ( “It said: He .” Holiday. a on when “As Hölderlin’s of interpretation Heilige ( when when philosophers neglect this dimension of Being, they also neglect Being itself.” In turning our attention to the Holy ( the Holy to attention In turning our between Being and the divinity. Once again, Heidegger tells us, “The thinker utters Being. The poet names reality, apportioning if what as is Holy, and Being between holy.” distinction a making out that pointed Daigler the poets. the philosophers and one for one for Heidegger for to the thatrelated extent “Being intimately are and Holy makes of it a sign. But, once again, we must insist, this is not simply of it a sign. must But,insist, we makes this is not simply once again, to turn the into an river allegory or to see it as no more than a sign as a sign, be understood itself to needs or something else. The river what not is river The meaningful. is it that way the in meaningful as the poetic word. as the sign that it becomes it is except as one situated between the world of the gods and the world of men. men. of world the and gods the of world the between situated one as not. does river the that something does poet the if as seem may it But For the poet speaks, he names what is Holy for the benefit of both He gods brings and the into men, language river Heidegger. says or San Beda_Scientia Journal.indd 185 San Beda_Scientia Journal.indd 186 M. A. T. Angeles possible theadvent ofGodor ofthegods.” nativethat makesVries: inaugural that de light, the soil holy) is “(the the possibility of God’s appearance – for his epiphany. No wonder for of Heidegger. Cf.Introduction to Metaphysics, p.38 78 divinities, Heidegger writes inhis“Letter onHumanism”: historical, to becomeimmerseinthesimpleunityofearthandsky. decline. “this that godhead. conclusion his destitution.” the a of to messengers came technologized world beckoningis”, Heidegger according to Heidegger, the “man’s reflections, spiritual distress, are these From they that us tells stand and dwell before divinities. And who are the divinities? Heidegger to mortals natureof the in also is It die. can they because beings human men’s beingwithoneanother.’” to ‘belonging include and divinities’ before ‘remaining mean also these of sky.’Both the ‘under means already earth” the ‘on word) “(The Mortals. and Sky,Divinities and he Earth of oneness primal the Thinking” and Dwelling, “Building, essay toalludes of theFourfold the unity ( his In Holy. the of 77 76 75 74 Heidegger gives us anotherclueinunderstandingtheessence Reaffirming the intimate connection between Being, the Holy,the Being, and between connection intimate the Reaffirming are Mortals fruiting.” and “blossoming is which that is earth The with them, butwe give no When we speakofmortals, we are already thinking ofthe other three along continually, aslongheremains onearth, underthe sky, before divinities. canTodie. tomeans die capablebe deathof death.as dies,man Only indeed and three alongwith them, butwe give nothought to the simpleoneness ofthe four. concealment. Whenwe speakofthe divinities, we are already thinking ofthe other holy sway ofthe godhead, the god appearsinhispresence orwithdraws inhis butwe give nothoughtalong with to it, the simpleoneness ofthe four. of the ether. Whenwe saysky, we are already thinking ofthe other three clemencyinclemencyand weather,of the cloudsdrifting depth blue and changes, the lightofthe duskofthe day, the the gloomandglow ofnight, moon, the wandering glitter ofthe stars, the year’s seasonsandtheir give nothought to the simpleoneness ofthe four. earth,we are already thinkingtheof other three webut along with it, rockin out water,and intoup rising weanimal. When plantand say HentdeVries, “Theotopographies: Nancy, Hölderlin, andHeidegger. Poetry, p.149-150. Language,andThought, Poetry, p.149. Language,andThought, Poetry, p.91. Language,andThought, Elucidations of Hölderlin’s Poetry, p. 204. We can also find the same theme in another work another in theme same the Hölderlin’sfind Poetry,of Wealso 204. Elucidations can p. 78 Only by dwelling in “the sight of the gods” can man become become man can gods” the of sight “the in dwelling by Only The mortals are the humanbeings.Theyare called mortals because they The divinities are the beckoning messengers ofthe godhead. Outofthe The skyisthe vaulting path ofthe sun,the course ofthe changing Earthbearer, is the serving spreadingfruiting, blossoming and 77 Modernity is age of the flight of the gods, it is a spiritual thought to the simpleoneness ofthe four. 75 186 Geviert 74

). These FourThese ). expressed MLN (Vol. 109,no.3,1994),p.491. 76 6/11/2013 1:48:07 PM God and the...

84 6/11/2013 1:48:07 PM is his “holy 80 is prior to the to is prior Phusis 82 . Grandstimmung Grandstimmung

79 phusis This explains why Heidegger thinks Heidegger why explains This 187 81 ). The holy is not holy because it is divine, because ). The holy is not holy

83 ), a mourning for the departure of the gods. the of departure the for mourning a ), ”, ”, a spiritual-intellectual phenomenon. It is not festehenden Gott festehenden geistige heilige Trauer heilige Hölderlin names nature the holy, because it is “older than the ages the than it is “older because holy, the nature names Hölderlin Only from the truth of Being can the essence of the be Holy of the essence the of Being can truth the from Only ) holds sway of the gods and men, whereas in Christian thought, Christian in whereas men, and gods the of sway holds ) Elucidations of Hölderlin’s Poetry, p. 61. Poetry, Elucidations of Hölderlin’s p. 55. Poetry, Cf. Elucidations of Hölderlin’s Elucidations of Hölderlin’s Poetry, p. 95. Poetry, Elucidations of Hölderlin’s p. 110-111. Parmenides, p. 65. Poetry, Elucidations of Hölderlin’s “Letter on Humanism” in Basic Writings, p. 230. in Basic Writings, on Humanism” “Letter As a rejoinder, let us emphasize that for Heidegger Hölderlin’s Out of the oneness of the four (earth and sky, mortals and and above the gods.” However, “holiness” in no way is a in propertyno way “holiness” belonging However, gods.” the and above ( God fixed a to “holy.” way divinity it is in its own because is divine but rather This passage establishes the following sequence: The Truth of In his interpretation of Hölderlin’s poem “As when on a Holiday. . .” thought. Only from the essence of the Holy is the essence of divinity to essence Holy is the of the essence thought. the from Only of divinity it be thought can essence be thought. light of the in the Only signify. “God” is to word the or said what 82 79 80 81 83 84

Moira mood” or what Heidegger refers to ( mourning” as phenomenon, psychological a as understood be to supposed not is This rather it is a “ ( for example, all destiny is the work of the ‘divine providence’ and the Redeemer.” Creator of the and loss of sense profound most a sadness, deep a by permeated is poetry absence – of the and presence the flight of the gods. The “fundamental that the concept which “nature”, is so prevalent in Hölderlin’s poetry is explicitly identified with the Greek is something to of in Being the that emergence there it is only gods, for Greeks the that approves Heidegger apply. might “god” term the which subordinated their gods to Being, and consequently even understood that: “Fate somewhere he wrote No wonder, fate. to this subordination divinities), divinities), described by Heidegger the as divinities the appear “Holy”, and become named. As was already mentioned earlier, the he task of naming the assignedgods to the poets. “The writing of poetry is the gods.” the of naming fundamental Heidegger provides one of his most explicit statements on the nature of God: of nature the on statements explicit most his of one provides Heidegger Being, the essence of the Holy, the essence of the Divinities, and lastly, and lastly, the Divinities, the essence of Holy, essence of the Being, the the signification proper of God. But what then does Heidegger tell us about God himself? signify God? to way proper What is the most San Beda_Scientia Journal.indd 187 San Beda_Scientia Journal.indd 188 M. A. T. Angeles not be confused with nostalgia. Rather, it is essentially “creative and and “creative essentially is Rather,it nostalgia. with confused be not ( mourning,” absence. “Holy by permeated world a disclosed, is world our Hölderlin, In simplywaystate”the “inner but an worldwhole.the a as disclosed is and continually stand within it and wherever and whenever we we whenever and wherever and it comport ourselves towards beings.” within stand continually and everywhere we Nonetheless, obscure. is Being to man of relationship final configuration: ‘worldview’. ( it. Anthropology as metaphysics is the transition of metaphysics into the the essence of subjectivity the worldviews. Heidegger our writes: “It (metaphysical thinking) is guided by is ground very whose attunement, an our is appreciation, ontological This clearer Being. made towards Transcendence and multi-faceted Dasein’s thinking by by empowered delegates reflection He Heidegger. primordial Martin a by away thrown was metaphysics how doesitemergethought, inhisproblematization ofBeing? his is God a really is there if And philosophy? Heidegger’s in God of Amidst these confusions, we ask the question, what is really the place in towardspath authentic and God. another,an philosopher,as atheism of speaking is he the – thinker the of stance fundamental the as atheism elevating is he occasion, one than more In divine. Holy,the Sacred,the the about speaking youhim hearoccasion can another in philosophy, and and Theology Christian of integrity the questioning is he hand, one the On vagueness. and ambiguities with replete is one God and Being on reflection Heidegger’s in Indeed, God philosophy. of his place the on confusion provided has Scholasticism, with theology and the Sacred Sciences, combined with his intimate relation his earliest essays down to his interviews. However, his immersion in Being, that one and single problem that has dominated his works from flight ofthe gods,there isalsoaprojection ofcoming. ( productive” 88 87 86 85 anthropological The Eternal Recurrence of God as a conceptual problem in in problem conceptual a as God of Recurrence Eternal The of problem the is excursus philosophic Heidegger’s to Central CONCLUSION: GOD INHEIDEGGER’S THOUGHT Ibid.,p.153. Cf. Elucidations ofHölderlin’s Poetry, p.65-67. Cf. Elucidations ofHölderlin’s Poetry, p.67-70 Nietszche, vol. 4,p. 149. schöpferisch-erzeugend mode of thinking which, thinking of mode heilige Trauer , prolongs modern metaphysics while vitiating weltanschauung 188 ) according to Heidegger, should should Heidegger, to according ) 88 ). It is creative in thinking of the the of thinking in creative is It ). Thisisthereason why no longer comprehending )” 87 It is true that “the 86

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90 91 89 and the “Absolute,” nor is “Absolute,” and the Deus ), and this event is the source of and 189 theion Ereignis ). The cannotis point not here that metaphysics ipsum esse For being is never a determination of God himself, but is that which but is that of God himself, a determination being is never For . . . causa sui: This is the right name for the God of philosophy. Man can God of philosophy. the right name for sui: This is the . . . causa someone who has experienced theology in his own roots, both the both roots, in his own theology has experienced someone who “The truth of beings contains a projection of the Being of beings. beings. of Being the of projection a contains beings of truth “The Contributions to Philosophy, p. 240. Philosophy, to Contributions Ibid., p. 151. p. 17. Metaphysics, to Introduction it – a notion which goes with this interpretation – the most general and most general – the interpretation this with goes it – a notion which is not nothing. everything that for term covering emptiest As we have already seen previously, for Heidegger, Being is the divinization of God needs, to remain nonetheless completely distinct completely nonetheless remain of God needs, to divinization the highest the of metaphysics) beingness the (like being. Being is neither from of determination and purest No wonder, rarely do we hear the name of Heidegger in the theology of the Christian faith and that of philosophy, would today rather today would of philosophy, and that faith Christian of the theology of thinking. realm in the he is speaking about God when silent remain awein knees his to fall neither can Man God. this to sacrifice nor pray neither God. this before he play music and dance sui nor can causa the before For Heidegger, theology has yielded to the temptation to be relevant relevant be to temptation the to yielded has theology Heidegger, For But, insofar as man, himself a being, maintains himself in the projection projection the in himself maintains being, a himself man, as insofar But, truth the take of beings, he must either truth in the of Being and stands for a measure must give or his being-himelf, for as a measure of beings being-himself.” out of him own of beings truth the 89 90 91

according according to is Heidegger, essential to the notion of Being as a name of God (e.g. speak something about God, rather, metaphysics has a Heidegger fundamental commitment to Being which maintains blinds it Western to this experienced meaning. there However, is a sense of the “Holy” points to. of thinking, of philosophical reflection, the experience which the event of appropriation ( of appropriation the event God and gods. In that case, it is distinct from the “beingness” which, God. Rather, the metaphysician thinks conceptually and abstractly. He abstractly. and conceptually thinks metaphysician the Rather, God. Philosophy”: to in the “Contributions this most explicitly expressed theological circles. But we can see clearly here the reason why he is not really considered in theology is that he is chose to bind himself to Being, to metaphysics, which, for him, is not suited for religious speaking themes. Heidegger has insisting that metaphysics is judged as ineffectual of speaking obviously about devoted his acumen and scientific. It is because of this that it has perverted itself into a form said: Heidegger No wonder philosophy. to is in competition which San Beda_Scientia Journal.indd 189 San Beda_Scientia Journal.indd 190 M. A. T. Angeles for us a viable direction in our path to answer the question posited posited question the answer to path our in direction viable a us for “Holy”,the the of notion Hölderlin’swas It involvement with the poets, and not just any poet, but the poet Hölderlin. his place, in history, his dwelling in the earth, and the Holy is not in the the in not is Holy the and earth, the in dwelling his history, in place, his Moreover, nihilism too is the condition everydaylife. our forin things that the all possibility.than us to nearer is which metaphysics Man has forgotten existence of God. It is, first and foremost, an event, an unfolding of Western sole basisofchurch attendance oreven apologeticproofs regarding the did Heidegger dead”.not interpret itnotaspersonalattitudeor character to berefuted onthe is “God word: Nietzsche’s in up summed is which the possible unconcealment withintheprovince ofarthappens,Heidegger reflects: makes it thereby presencing of the Holy. manifest Heidegger is of course referring to art. Now, become if the enables to presencing of unconcealment modes certain that noted be must manifest. it becomes However, concealment how of “highest distortion, a the is value of is terms it Being.” Furthermore, of meaning God. the against of blasphemy essence the of degradation refer to as“thesubjectivising ofwhat isvalued.” approval of the person. This is, in fact, what Heidegger would eventually is permitted to become merely as an object standing in correlation to the to it. Through the appreciation of something as a value, what is esteemed the phenomenon, and then eventually affixed some value or significance thing, the perceive to have we that assumes essences, the ontologizing to back traced be can Heidegger for is whichvalues, of ontologizing The the phenomenon disclosing itself is its present-before-us as thingliness. was against any form ofvalue thinking. quality of objects, and the reason for this lies on the fact that Heidegger what is meant by “The Holy”. Yet “The Holy” is not a property, it is not a “ of qualities the above. Heidegger’s references to “The Holy” seems in consonance with

95 94 93 92 Now, a very crucial dimension of Heidegger’s thought was his his was thought Heidegger’s of dimension crucial very a Now, Furthermore, in a different occasion, Heidegger speaks of nihilism nihilism of speaks Heidegger occasion, different a in Furthermore, there splendour this of reflection radiates, that is,there islighted up,what we have called world. the In present. becomes god the behind which the god stands,andinthe butinthe splendour dignity a actually is value” “highest the as God of treatment the Now The basic premise of value thinking is that the fundamental level of Poetry, p.44. Language,andThought, “Letter onHumanism” in BasicWritings, p.232-233. Being andTime,p.101. Being andTime,p.99. Dignity andsplendourare notproperties,Dignity next to which and Mysterium Tremendum etFascinans 190 94 das Heilige, Any discussion of God in Any discussionofGodin 93

” as properties of of properties as ” which provides which 95

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God and the... ) das 6/11/2013 1:48:07 PM Heimkunft Having been spoken, Having 99

97 Man’s Man’s propensity to dwell in 96 ) helps the poetizing word to be 191 Andenken where Being gives itself as a sparing nearness. 98 ), The world’s night is spreading its darkness. The era is defined by the Cf. Elucidations of Hölderlin’s Poetry, p. 72 Poetry, Elucidations of Hölderlin’s Cf. p. 73-74 Poetry, Elucidations of Hölderlin’s Elucidations of Hölderlin’s Poetry, p. 193, also, refer to “Why Poets?” in Off the Beaten Track, p. 205. Track, in Off the Beaten Poets?” “Why to p. 193, also, refer Poetry, Elucidations of Hölderlin’s Cf. Philosophical and Political Writings, p. 142. Writings, Philosophical and Political Cf. Appropriation is the task of the thinker, who, like the poet strives the poet strives like who, is the task of the thinker, Appropriation it becomes ever more destitute. It has already grown so destitute it can no it can so destitute grown It has already destitute. more ever it becomes of God as missingness. missingness the discern longer ( Holy the of event the is word poetic Hölderlin’s Heidegger, For which Hölderlin experienced does not deny that the Christian relationship Christian the that not deny does experienced Hölderlin which this it assess does still less churches, in the and on in individuals God lives with longer any no god of God means that The missingness negatively. relationship such and by visibly and unequivocally, himself, unto men and things gathers missingness The it. in sojourn man’s and history world’s the disposes gathering gods the Not only have however. grimmer, even something of God forebodes and the god fled, but the divine time, because destitute is the night world’s time of the The history. world’s radiance has become extinguished in the god’s failure to arrive, by the “missingness of God.” But the missingness of God missingness the But of God.” “missingness the by arrive, to failure god’s 96 97 98 99

interpretation, interpretation, or appropriation, to sustain and further determine its voice. In its appropriation of the word, thought traces the history Being insofar as of Being spares itself from utterance. The thinker must, the presence through resonating the unspoken to cleave therefore, of the word, and, in doing so, of Hölderlin. the poetic voice attunes his discourse to Heidegger preserve the word as “saying”. Thus to to bring Being to word. But the thinker must interpret the resonance of the word with a view toward understanding Being as a ground for beings. This calls for a discursivity and a reflective orientation within a tradition not required of Nevertheless, the poetry. two are mutually dependent. Where thinking needs needs ontological of Being, poetry the concealed history into departure poetic utterance as a point of himself. “Therefore”, Heidegger concludes, “the poet turns the to others, himself. “Therefore”, that their commemoration ( understood, so that in understanding, occasions itself each him.” to for as is appropriate the homecoming ( that is, appropriated. interpreted, must be properly the poetic word Ereignis des Heiligen des Ereignis poetthe of care the from away slips it spoken, is word the once However, the proximity of the divine is so obfuscated that even the absence of god in one of of this can be read An explication discerned properly. is not even explains: He the poet Hölderlin. of study Heidegger’s established places. The projection of the really real supersensible reality supersensible real the really of projection The places. established Christianity Heidegger, for And powers. life-giving and influence its lost has has contributed most to the withdrawal of the Holy by theo-logical becoming and onto- a worldly cultural power. San Beda_Scientia Journal.indd 191 San Beda_Scientia Journal.indd 192 M. A. T. Angeles Dreyfus, HubertandMark Wrathall, eds. Charles, Susan Schoenbohm,DanielaVallega-Neu,Scott, andAlejandro Safranski, Rudiger. Richardson, WilliamJ. Polt, Richard. Metaphysics Nicholson, Graeme. Mensch, JamesRichard. Marion, Jean-Luc. Macquarrie, John. Voice Hemming, Laurence Paul. Beyond ------. ------. ------. ------. ------. ------. ------. ------. ------. ------. ------. ------. Heidegger, Martin. Guignon, Charles, ed. Blackwell, 2005. Bloomington: Indiana University Press, 2001. Vallega, Ewald Osers.Cambridge: Harvard University Press, 1998. Hague: MartinusNijhoff,1963. Pennsylvania: ThePennsylvania State University Press, 1996. University ofChicagoPress, 1991. Press, 2004. Jennifer AnnaGosetti-Ferencei, tr. Bloomington: IndianaUniversity University ofChicago Press, 1973. Bloomington andIndianapolis:IndianaUniversity Press, 1997. University Press, 1998. Bloomington: IndianaUniversity Press, 1992. Collins, 1991. tr. NewHaven andLondon:Yale University Press, 2000. tr. Bloomington: IndianaUniversity Press, 1985. Bloomington: IndianaUniversity Press, 2003. and Kenneth Maly, tr. Bloomington: Indiana University Press, 1999. Oxford: Blackwell, 1962. Francisco, 1992. Cambridge University Press, 1993. Supplements: From theEarliest Essays to Being andTime and Heidegger: AnIntroduction . Notre Dame:University ofNotre DamePress, 2002. The Phenomenology ofReligious Life The EndofPhilosophy Plato’s Pathmarks Parmenides Nietzsche Introduction to Metaphysics oftheConceptHistory ofTime:Prolegomena. Four Seminars . Johnvan Buren, ed.NewYork: State University ofNewYork Press, 2002. Contributions to Philosophy: From Enowning Being andTime

eds. God WithoutBeing Heidegger andChristianity Basic Writings Martin Heidegger: Beyond Goodand Evil Illustrations ofBeing: Drawing UponHeidegger andUpon . NewJersey: Humanities Press, 1992. Companion to Heidegger’s Contributions to Philosophy The Cambridge Companion to Heidegger Heidegger: Through Phenomenology to Thought Knowing andBeing:APostmodern Reversal . Vol. 1-4.David Farrell Krell, tr. SanFrancisco: Harper Heidegger’s Atheism: TheRefusal ofaTheological . WilliamMcNeill,ed.Cambridge:Cambridge . Andre Schuwer andRichard Rojcewicz, tr. BIBLIOGRAPHY . Andrew Mitchell andFrancois Raffoul, tr. . Richard Rojcewicz andAndre Schuwer, tr. . JohnMacquarrieandEdward Robinson, trans. . David Farrell Krell, ed.NewYork: HarperSan . ThomasA.Carlson, tr. Chicago:The . JoanStambaugh, tr. Chicago:The 192 A Companion to Heidegger . Ithaca: Cornell University Press, 1999. . Gregory Fried andRichard Polt, . NewYork: Continuum,1994. . MatthiasFritsch and . Translated by Theodore Kisiel, . . Cambridge: . Oxford: . . The 6/11/2013 1:48:07 PM .