Abstract:
The chaotic social, political, and cultural situation in Europe (and especially Germany) at the beginning of the 20th century led young Heidegger to the question: "What is the role and responsibility of a thinker in society?" In this regard, he considered his personal religious teachings, beliefs, and interests to be important, as he felt that by creating interaction between religion and philosophy, a unified intellectual and cultural heritage could be created for all the people of Europe and, through this, fulfill his responsibility as a thinker in the face of that unfortunate situation. His solution for this purpose was to propose "Destructive Theology." Destructive theology made it possible for him to transform the past (early Christian tradition) both as a criterion for criticizing the present (the shaky philosophical and religious tradition of the West) and as a possibility for future life (authenticity). Therefore, in the present research, we show that Heidegger's solution for creating a unified intellectual and cultural heritage, which ultimately leads to the formation of Destructive Theology, on the one hand, leads to his empathy or dialogue with the early Christian tradition and some of its great figures (such as Paul, Augustine, Eckhart, Luther, Schleiermacher, and Kierkegaard), and on the other hand, prepares the ground for a serious critique of traditional theology and philosophy (or what Heidegger calls the ontological-theological nature of the West).
Machine summary:
“Destructive Theology”: A Look at the Origins and Nature of Heidegger’s Advanced Religious Thoughts * Mohammad Reza Abdollahnajad Associate Professor, Department of Philosophy, Tabriz University (Date of Receipt: 2016-11-04; Date of Acceptance: 2017-01-14) Abstract The chaotic social, political, and cultural situation in Europe (and especially Germany) at the beginning of the twentieth century called young Heidegger to this question: “What is the role and responsibility of a thinker in society?” In this regard, he considered an important role for his personal religious teachings, beliefs, and interests, because he felt that by creating interaction between religion and philosophy, a unified intellectual and cultural heritage could be created for all the people of Europe, and in this way fulfill his responsibility as a thinker in the face of that unfavorable situation.
(Heidegger, 1960: 55-72) In general, Heidegger’s works, on the one hand, destroy and criticize traditional philosophy and theology due to their entoteological nature, and on the other hand, with special attention to other sources, including the original Christian faith, lay the foundation for a new thought in which important themes of the Bible (such as sin, fall, blessed moment, return of Christ, salvation, death, etc.
3. The third section, entitled “Destruction of the Entoteology of Western Metaphysics,” reveals the role of the concept of destruction and its meaning in Heidegger’s early thought and emphasizes that Heidegger, by referring to the concept of destruction, tries to transform the past (original Christian faith) both as a criterion for criticizing the present (the shaky philosophical and religious tradition of the West) and as a possibility for future life (authenticity).
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