Gatchel, R. H. The evolution of the concept.--Wilson, J. Indoctrination and rationality.--Green, T. F. Indoctrination and beliefs.--Kilpatrick, W. H. Indoctrination and respect for persons.--Atkinson, R. F. Indoctrination and moral education.--Flew, A. Indoctrination and doctrines.--Moore, W. Indoctrination and democratic method.--Wilson, J. Indoctrination and freedom.--Flew, A. Indoctrination and religion.-- White, J. P. Indoctrination and intentions.--Crittenden, B. S. Indoctrination as mis-education.--Snook, I. A. Indoctrination and moral responsibility.--Gregory, I. M. M. and Woods, R. G. Indoctrination: inculcating doctrines.-- White, J. P. Indoctrination without doctrines?

In this study we replicated the explanatory effect of a label which had been found by Giffin et al.. In their experiments, they used vignettes describing an odd behavior of a person based on culturally specific disorders that were unfamiliar to respondents. It turned out that explanations which explain an odd behavior through a person’s tendency to behave that way seemed more persuasive if the disorder was given a label that was used in the explanation. We replicated these results in (...) Experiment 1, and in a follow-up Experiment 2 we examined the familiarity with category information and the evaluation of that category over time. We realized that the label effect persists even when people make judgments based on their recollections about a category. Furthermore, according to a content analysis of the recollections, participants in the label condition remembered more information from the vignettes but tended to forget an artificial label; however, they used other words from the disorder domain instead. This allowed us to suggest a new interpretation of this effect: we suppose that in the Giffin et al. experiments the label did not bring any new features to a category itself, but pointed to a relevant domain instead, so the effect appeared from the activation of areas of knowledge in semantic memory and the application of relevant schema for learning a new phenomenon. (shrink)

The philosopher Jorge J. E. Gracia engages fifteen prominent scholars on race, ethnicity, nationality, and Hispanic/Latino identity in the United States. Their discussion joins two distinct traditions: the philosophy of race begun by African Americans in the nineteenth century, and the search for an understanding of identity initiated by Latin American philosophers in the sixteenth century. Participants include Linda M. Alcoff, K. Anthony Appiah, Richard J. Bernstein, Lawrence Blum, Robert Gooding-Williams, Eduardo Mendieta, and Lucius T. Outlaw Jr., and their dialogue (...) reflects the analytic, Aristotelian, Continental, literary, Marxist, and pragmatic schools of thought. These intellectuals start with the philosophy of Hispanics/Latinos in the United States and then move to the philosophy of African Americans and Anglo Americans in the United States and the philosophy of Latin Americans in Latin America. Gracia and his interlocutors debate the nature of race and ethnicity and their relation to nationality, linguistic rights, matters of identity, and Affirmative Action, binding the concepts of race and ethnicity together in ways that open new paths of inquiry. Gracia's Familial-Historical View of ethnic and Hispanic/Latino identity operates at the center of each of these discussions, providing vivid access to the philosopher's provocative arguments while adding unique depth to issues that each of us struggles to understand. (shrink)

This chapter examinates the concept of Baroque habits in its various declensions, dwelling in particular on aesthetic habits through the case study of Guarino Guarini’s Chapel of the Holy Shroud in Turin. In the first part three declensions of Baroque habits, linked together by profound implications, are identified: habits of knowledge, referred to the ideal of Baroque encyclopedism; moral habits, framed in the Baroque practices of government of affects; and aesthetic habits, consisting in regimes of or- dering of sensible experience (...) which finds in the Wunderkammer one of its highest manifestations. In the second part of this chapter, these concepts are applied and further elaborated in the light of one of the greatest results of European Baroque, the Guarinian Chapel. Through the example of the Turinese architecture it is demon- strated how Baroque representative practices perform a gesture of immanentization of the transcendent principle by composition of light and application of geometry. Such “sensible metaphysics” is aimed at both the government of affects and at the creation of a habitable space of experience, where the infinite transcendence of Christian divinity becomes source and object of habits. (shrink)

ABSTRACT In this article I confront and criticize the widespread tendency to ignore, marginalize, or dismiss without serious consideration Nietzsche's psychological hypothesis that a “will to power” is the major motivator of human behavior. I begin by separating Nietzsche's psychological hypothesis from both his occasional cosmological extension of it into an account of all processes in the world and from his power-based theory of value. And I argue that, since the psychological thesis does not depend on the cosmological extension, is (...) more fundamental to Nietzsche's overall project, and is much better supported by Nietzsche's argument, it deserves to be seriously considered on its own merits. Then, I critically consider Robert Solomon's attempts to deny any value at all to the will to power as a general motivational hypothesis and to reinterpret Nietzsche's theory of the will to power in a way that ignores what Nietzsche actually says about it and, moreover, radically undermines its significance. (shrink)

Mission Acta Colombiana de Psicología publishes original research findings in psychology and those in dialogue with other disciplines, with the purpose of disseminating them to the university community and to those interested in learning about new developments and their applications to various fields and needs of contemporary society.

This paper presents a sociological theoretical framework for the study of self-representation in social networks. Theoretically, the paper draws on the sociological classics of E. Goffman and M. Castells and work from other academic fields in which self-presentation and social networks have been explored as social phenomena. The first part of the paper provides a contextual framework for the development of information technology and the growth of social network users, and offers some terminological clarifications. Then, the sociological approaches to the (...) phenomena of social networks and self-representation are analysed within the framework of the dramaturgical approach. The spatiotemporal framework created by the emergence of the Internet is questioned, and self-representation is examined in this context. The notion of the exhibition site that defines the new form of appearance on social network platforms, the temporal status of the contemporary form of self-representation on social networks and the asynchronous character of communication implied by this self-representation are also analysed. (shrink)

In dieser Arbeit wird vorgestellt die Entwicklung einer notwendigen Idee des Systems, die die wahre Form der Philosophie als Wissenschaft darstellt, wie es in Schellings späterem Denken, besonders während seiner Erlangen Vorlesungen von 1821 ausgeführt wurde. Schelling zeigt, dass das absolute Subjekt, das sich von einer Wissensform zur anderen bewegt, das über alle bestimmten Systeme erhobene Totalsystem bildet, und dadurch die Selbsterkenntnis erlangt, welche der wahre Inhalt der Philosophie als Wissenschaft ist. Das wahre philosophische Wissen ist das, was sich der (...) Bewegung des absoluten Subjekts widersetzt, wodurch das menschliche Bewusstsein als das Bewusstsein des absoluten Subjekts ausgebildet wird. Nur die Philosophie als Wissenschaft kann den Menschen zur höchsten Wissen über das Bewusstsein des absoluten Subjekts als sein eigenes Bewusstsein führen und bringen. (shrink)

The adaptive benefits of individual specialization and how learning abilities correlate with task performance are still far from being well-understood. Red wood ants are characterised by their huge colonies and deep professional specialization. We hypothesized that red wood ants Formica aquilonia form aversive learning after having negative encounters with hoverfly larvae differently, depending on their task specialization. We tested this hypothesis, first, by examining whether hunters and aphid milkers learn differently to avoid the nuisance of contacts with syrphid larvae, and, (...) second, by analysing the difference between learning in ‘field’ and laboratory-reared (naïve) foragers. During the first interaction with the syrphid larva in their lives the naïve foragers showed a significantly higher level of aggressiveness than the members of a natural colony. Naïve foragers applied the ‘mortal grip’, ‘prolonged bites’, and ‘nibbling’ towards the enemy with a significantly higher frequency, whereas members of both ‘field’ groups behaved more carefully and tried to avoid encounters with the larva. The aphid milkers, who had a negative experience of interaction with the larva, being ‘glued’ with its viscous secretion, behaved much less aggressively in the follow-up experiments after ten minutes and even three days, thus exhibiting the shaping of both short- and long-term memories. However, both ‘field’ hunters and naïve foragers demonstrated no signs of aversive learning. These data provide some new insights into the relationship between task specialization and learning performance in ants. Given our previous results, we speculate that scouts and aphid milkers are the most cognitively gifted specialists in red wood ants, whereas hunters and guards are rather brave than smart. (shrink)

The paper aims to understand whether morphology can be framed as a language for aesthetics. In particular, whether Olaf Breidbach’s contribution can determine its fundamental terms. These are related to the notion of forms and images. Hence, the paper is structured into three parts: i) framing of research on morphology in Ger-many; ii) analysis of Goethe’s method and vocabulary from an aesthetic standpoint; iii) presentation of Breidbach’s proposal in relation to Goethe.

As Classical Propositional Logic finds its algebraic counterpart in Boolean algebras, the logic of Quantum Mechanics, as outlined within G. Birkhoff and J. von Neumann’s approach to Quantum Theory (Birkhoff and von Neumann in Ann Math 37:823–843, 1936) [see also (Husimi in I Proc Phys-Math Soc Japan 19:766–789, 1937)] finds its algebraic alter ego in orthomodular lattices. However, this logic does not incorporate time dimension although it is apparent that the propositions occurring in the logic of Quantum Mechanics are depending (...) on time. The aim of the present paper is to show that tense operators can be introduced in every logic based on a complete lattice, in particular in the logic of quantum mechanics based on a complete orthomodular lattice. If the time set is given together with a preference relation, we introduce tense operators in a purely algebraic way. We derive several important properties of such operators, in particular we show that they form dynamic pairs and, altogether, a dynamic algebra. We investigate connections of these operators with logical connectives conjunction and implication derived from Sasaki projections in an orthomodular lattice. Then we solve the converse problem, namely to find for given time set and given tense operators a time preference relation in order that the resulting time frame induces the given operators. We show that the given operators can be obtained as restrictions of operators induced by a suitable extended time frame. (shrink)

Los intentos de descubrir una ética o un fundamento de ésta en Ser y tiempo de Martin Heidegger son la mayoría de veces infructuosos debido al poco espacio que Heidegger le dedica al tema del “otro“ en su parte “positiva“, lo que le ha valido a éste no pocos reproches. Quienes vislumbran aquí una ética se podrían agrupar en tres: Los que ven una ética negativa (al modo de la teología negativa), los que centran su exposición en el concepto de (...) Fürsorge, y los que centran su visión en el concepto de Entschlossenheit. En este texto se esbozan estas tres líneas principales de interpretación. (shrink)

Este artículo se ubica en el ámbito de la formación jurídica y expone tres macro estrategias del aprendizaje, que bien pueden, como aquí se afirma, interactuar y complementarse entre sí. En primer lugar, se representa el modelo educativo centrado en la transmisión de conceptos, sin duda el más arraigado y tradicional en el contexto europeo-continental. En segundo lugar, se procede examinando el paradigma formativo por problemas, enfocado en el desarrollo de la capacidad analítica. En tercer lugar, se ilustra el método (...) educativo que entrena el discernimiento, impulsando la capacidad de elección, entre una multitud de opciones posibles, y empoderando la toma de decisiones racionalmente motivadas. En conclusión, se presenta una teoría formativa unitaria que pone en valor la relación funcional, potencialmente existente, entre estas diferentes metodologías formativas. (shrink)

U članku se propituje autorstvo i vrijeme nastanka Ātmabodhe, poznate filozofske pjesme koja na popularan, ali i pjesnički imaginativan način razlaže glavna učenja indijske filozofske škole Advaita Vedānte. Iako se Ātmabodha tradicionalno pripisuje velikom filozofu Śaṅkari (8. stoljeće), u članku se iznose argumenti koji govore u prilog tezi da je djelo nastalo nekoliko stoljeća nakon Śaṅkare. Osim suvremene stilometrijske metode General Imposters Framework, koja ju ne prepoznaje kao Śaṅkarino djelo, Ātmabodha također ne zadovoljava Hackerov kriterij kolofona. U članku se stavlja (...) poseban naglasak na doktrinarne i terminološke osobitosti u Ātmabodhi koje pripadaju vremenu nakon Śaṅkare. Osobit je primjer shvaćanje pojma neznanja, uz uvođenje kasnijih termina i koncepata. Dostupni dokazi upućuju na to da bi djelo moglo datirati iz vremena između 11. i ranog 14. stoljeća. (shrink)

This paper focuses on Kojève’s account of history and philosophy of science. Kojève’s understanding of science can be characterized as internalism, which is evident in his holistic view of philosophy, theology, quantum physics, and the history of classical Newtonian mechanics. It precipitates the facilitation of a further inquiry into the Christian genesis, secular evolution, and subsequent de-Christianization of scientific thought. The paper includes a critical scrutiny of Kojève’s philosophical tenets, followed by a comparative analysis of the views of Hegel, Koyré, (...) and Kojève. The primary objective of this research is to juxtapose Kojève’s doctrines with Hegel’s contemplations on the history and philosophy of science. In addition to identifying affinities, notably the emphasis on the Christian concept of God’s Incarnation for the advancement of science, I draw the distinctions between the positions of Hegel, Kojève, and Koyré, specifically concerning the valuation of mathematical knowledge. (shrink)

Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages (Hebrew, Greek and Latin) he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence (...) of the written text also. In this connection, his skepticism towards philosophy is apparent, since the main source of theological cognition, for him, is revelation, and not the human reason, which was principally destroyed by Original Sin. He found the confirmation of his ideas in the current debates with both proponents and opponents of the Reformation, as well as in his research into church history, wherein he incessantly tried to find the witnesses of the truth, as he perceived it. (shrink)

Nos encaminamos hacia una era trans y poshumana en la que la vida humana será un puro intercambio de información. El hombre se deshace de su ser condicionado, de su facticidad, que, sin embargo, lo hace ser precisamente lo que es. (Han 2021 93).

El artículo propone un esbozo del programa teórico de la izquierda progresista del siglo XXI a partir de la lectura de los autores contemporáneos que tendrían mayor influencia en los líderes políticos iberoamericanos de esta corriente. Para ello, examina el escenario histórico político tras el fin de las utopías y del mito revolucionario, y luego describe los problemas teóricos que dotarían de contenido lo que el autor denomina una «revuelta posneoliberal».

En la t eoría de la acción comunicat iva habermasiana nos enf rentamos al problema de la validez de cat egorías del ent endimiento comunicativo, que est án fácticamente enormemente cuestionadas. Es decir, Habermas ha definido al in terior del apart ado “Desacoplamiento de sistema y mundo de la vida” una sist emática de las f ormas de entendimiento. Allí aparecen doce f ormas de entendimiento que art iculan la di ferenciación de esf eras de validez con á mbitos de (...) acción que evolucionan socialmente desde f ormas de ent endimiento primitivas preconvencionales hacia las má s avanzadas postconvencionales, llegando así hasta las dos últimas categorías (11 y 12) que Haberma s denomina forma moderna de entendimiento y que es el punto de partida de su teoría de la modernidad. Sin embargo, a este sistema categorial, debe hoy enfrentar una realidad completamente distinta a la del mundo moderno t ardo-capitalismo, que opera como ref erente fáctico de la t eoría. La nueva realidad consiste en una globalización sist émica que ha puest o en espacios nacio nales específicos a una pluralidad de mundos de la vida que van desde el preconvencional al postconvencional. Es decir, hoy, en el cuadro de la figura 28 presentado por Habermas en TAC 1981, II, todas las categorías aparecerían juntas, aunque diferenciadas en grados de evolución, y en un espacio y tiempo presente y continuo. Por tanto, hoy, cuando Habermas habla de Europa y del Estado de derecho democrático habla d esde el principio del discurso, o desde presupuestos teóricos comunicativos; cuando aborda temáticas referidas a integración social intercultural lo hace de sde una racionalidad del sentido común democrático (common sense) al que deben subordinarse esas otras tradiciones culturales. Cómo opera este common sense en la raciona lidad comunicativa de J. Habermas es el t ema de nuest ra exposición. Es de cir, nuestro objetivo será determinar génesis y estructura de la categoría de common sense en la obra de Habermas, y sus implicancias e pistemológicas y socio-éticas para pensar sistemáticamente una integración social int ercultural. Y con ello evaluar críticamente si t anto, la t eoría de la acción comunicativa como el discurso int ercultural de Habermas basa do en este common s ense, son apropiados o no, para pensar las patologías de exclusión social presentes hoy en América Latina. (shrink)

Este trabajo busca presentar el debate alrededor de la materialidad del cuerpo en dos grandes teorías feministas, a saber, las teorías feministas de la diferencia sexual y la teoría feminista alrededor del género. En ese sentido, mi interés es mostrar cómo, desde una distinta aproximación al concepto de cuerpo, se articulan unas diferencias para reivindicar las luchas feministas. Quisiera en particular acercarme a las pensadoras Judith Butler y Rosi Braidotti, que tienen una articulación distinta del sujeto-cuerpo del feminismo y el (...) lugar que este debe ocupar en las transformaciones sociales y políticas. Este trabajo no pretende inclinarse por mostrar las ventajas de una teoría sobre la otra sino más bien establecer sus diferencias. (shrink)

Resumo: Este artigo, escrito na forma de um ensaio, tem como objetivo traçar uma discussão a respeito de um binômio particular ao magistério: ofício ou vocação. Nossa pergunta chave é: seria a docência um exercício de vocação, baseado no dom de ensinar e no apreço pelas pessoas? Por meio de três princípios da e para a docência, produzimos um diálogo articulado entre as premissas mais gerais a respeito do trabalho docente e as reflexões originadas da experiência cotidiana como professores formadores. (...) Ao final, esperamos destacar a complexidade da profissão que é ofício e vocação. Palavras-chave: Educação; Formação Docente; Ensino Delving into meanings of teaching from three principles Abstract: This paper, written as an essay, aims to outline a discussion about a particular binomial to the teaching profession: profession or calling. Our key question is: would teaching be an exercise of vocation, based on the gift of teaching and appreciation for people? Through three principles of and for teaching, we produced an articulated dialogue between the most general premises regarding teaching work and the reflections originated from the daily experience as teacher educators. In the end, we hope to highlight the complexity of the profession that is both profession and calling. Keywords: Education; Teacher Education; Teaching Profundizando en significados de la enseñanza desde tres principios Resumen: Este artículo, escrito en forma de ensayo, tiene como objetivo esbozar una discusión sobre un binomio particular a la profesión docente: oficio o vocación. Nuestra pregunta clave es: ¿sería la docencia un ejercicio de vocación, basado en el don de la enseñanza y el aprecio por las personas? A través de tres principios de y para la docencia, producimos un diálogo articulado entre los presupuestos más generales en torno al trabajo docente y las reflexiones originadas desde la experiencia cotidiana como formadores de docentes. Al final, esperamos resaltar la complejidad de la profesión que es a la vez oficio y vocación. Palabras clave: Educación; Formación de Profesores; Enseñanza Data de registro: 29/06/2022 Data de aceite: 26/10/2022. (shrink)

ABSTRACT Neurath’s scientific utopianism is the proposal that the social sciences should engage in the elaboration, development, and comparison of counterfactual scenarios, the ‘utopias’. Such scenarios can be understood as centerpieces of scientific thought experiments, that is, in exercises of imagination that not only promote conceptual revision, but also stimulate creativity to deal with experienced problems, as utopias are efforts to imagine what the future could look like. Moreover, utopian thought experiments can offer scientific knowledge to inform political debates and (...) decisions, contributing to the shaping of society. This essay reconstructs a historical event as an example of Neurath’s utopianist methodology. In the late 1970s and early 1980s, a scientific and political commission appointed by the Western German Parliament devised and compared four scenarios for future energetic-economic policies. Conclusions of the commission informed political decisions that put Western (later reunified) Germany in a route towards becoming a green industrial power. A fundamental part of the commission’s work involved an appeal to imagination, allowing for the characterization under Neurath’s methodology. (shrink)

Since the death of Cézanne in 1906, there has been throughout the world of European art a general reawakening of a sense of the necessity for constructive qualities in painting. Whereas our fathers were content to speak of the “composition” of a picture, in our own day it is more usual to speak of its construction. Composition, after all, is a comparatively loose and elastic term implying a generally harmonious arrangement of the massed effect of light and dark, a juxtaposition (...) of contrasting and balanced tones, sufficiently logical in their placing as to give a general sense of repose and unity to the work as a whole. Composition was generally understood to be dependent upon instinct and good taste on the part of the painter, and, as such, it was looked upon as a thing that could not be taught by rule of thumb. Like a sense of colour, a student either had it or he had not; and, beyond attempting to guard him from glaring error, there was little that a teacher of art could do for him in this department of his training. Perspective, which is governed by definite mathematical rules, could be taught in detail as an aid to composition, but the sense of composition itself must be allowed to develop in the student according to his talent for this side of his work. Composition classes were indeed a part of his curriculum, but the criticism which a student received at such classes amounted, in practice, to little more than general advice, given by the teacher, from his ripe experience and his developed sense oftherightandwrong in this matter, to the unmatured taste of the student. It was understood that composition could not exist without a general sense of order, but it was understood in a much looser sense than is implied by the comparatively modern use of the word “construction” that has replaced it. The artist of the modern school or schools of thought will have none of the old happy-golucky, loose thinking in the matter of construction. (shrink)

The article examines the essays dedicated to the philosophy of the late Fichte, specifically to the concept of the image and the absolute (Netrebiak, 2022 and 2024). It demonstrates the issues arising, on the one hand, from neglecting the context of Fichte’s philosophy in attempts to interpret his late philosophy and, on the other hand, from misinterpreting Fichte’s terminology and incorrect translations of his texts. Additionally, it refutes the claim regarding the theological context of Fichte’s philosophy, which consistently developed Kant’s (...) program of transcendental philosophy. This program aimed at reforming Christian epistemology and ethics by considering knowledge as the source of faith. The article also deals with Kant’s thesis on the setting aside (aufheben) of knowledge in order to make room for faith (KrV, B XXX) in the context of Luther’s translation of the biblical verb καταργεῖν (Rom. 3:31) as Kant’s claim for a reformation of Christianity. The path of Christianity (and the Christian philosopher) is the justification of knowledge (law, norms) through faith. Kant, however, radically rethinks this stance by justifying faith through knowledge. At bottom, Kant revises Christianity by rejecting transcendence, the supposed source of epistemic and practical world relations, leading to his critique of Christian ethics and its golden rule of morality whithin his doctrine of categorical imperatives. From this perspective, Fichte merely continues Kant’s program of transcendental philosophy, offering a path from knowledge to faith. Attempts to put forward a theological interpretation of Fichte’s Wissenschaftslehre fundamentally contradict both the early and later versions of the Wissenschaftslehre, as they disregard the epistemological context in which Fichte consistently developed Kant’s revolutionary equating of objective validity with objective reality, even though he employed his own original theoretical vocabulary. (shrink)

The Austrian School's conventional theory of the firm is based on an attempt to synthesize Coase's concept of the firm as a centrally planned hierarchy with the Austrian theory of entrepreneurship and monetary calculation. This paper is a critique of that program as well as an attempt to outline the alternative theory of the firm, one based on the synthesis of the contractual agency theory of the firm with the same Austrian arguments about entrepreneurship and calculation. The firm in this (...) paper is defined as a nexus of various markets for goods as well as for labor and managerial services rather than as a hierarchy or “organization.” Both the neoclassical and Austrian critiques of the latter concept are utilized to prove that a clear distinction between the market and the firm cannot be established. That distinction is based on the misunderstanding of the firm's dynamics as exclusively tied to the managing/transaction costs ratio as well as on the mischaracterization of inter-firm relations as commanding ones. On the other hand, the central planning view of the firm is equally at odds with the key Mises's argument that rational economic planning is impossible in the absence of market prices. If this is so, the firm, as understood in a Coasian paradigm, would not have any reason to exist, or any reason to contribute positively to economic efficiency, because it would simply represent a centrally planned “island of incalculability” in a wider market setting. Since the firm is a nexus of various markets, its operation is contrary to the Coaseian assumptions led by the price signals. Only insofar as the internal firm's operation is driven by the price signals can the firm be efficient. (shrink)

The relation between philosophy and theology in Martin Heidegger’s thought is multilayered and tense. On the one hand, he admits that his theological origin, i.e. his Christian-Catholic rootedness, determines the direction of his thought, while on the other hand, he has been fighting against theology that is too much tinted with philosophy. At the same time, he opposes that his thought be called theistic or atheistic. In the analytic of Dasein he wants to create assumptions that would enable him to (...) talk about God, gods or divine in general. This brings him close to mysticism, and even more so to mythology, which is revealed in his interpretation of Hölderlin. Nietzsche’s talk about God’s death helps him in this context. However, neither with Nietzsche nor with Heidegger does this death look like real death. Both thinkers hold that death strikes that God who has in philosophy and theology been made a being. After the thinking of the Being had thrown light upon their thought, God of Biblical theology and above all God whose coming is expected according to Heidegger cannot be left to death, because he evades human comprehension, especially oneDas Verhältnis zwischen Philosophie und Theologie im Denken von Martin Heidegger ist vielschichtig und gespannt. Einerseits gibt Heidegger zu, daß seine theologische Herkunft, d.h. seine christlich-katholische Verwurzelung, für sein Denken auch richtungsweisend ist, andererseits kämpft er sein ganzes Leben lang gegen eine Theologie, die allzu sehr philosophisch geprägt ist. Zur gleichen Zeit wehrt er sich dagegen, daß sein Denken theistisch oder atheistisch genannt wird. In einer Daseinsanalytik will er Voraussetzungen schaffen, um von Gott, von Göttern, oder vom Göttlichem überhaupt sprechen zu können. Dies bringt ihn in die Nähe von Mystik, ja sogar in die Nähe von Mythologie, was vor allem in seiner Hölderlininterpretation seinen Niederschlag findet. In diesem Zusammenhang hilft ihm auch Nietzsches Rede vom Tode Gottes. Dieser Tod aber scheint weder bei Nietzsche noch bei Heidegger ein echter zu sein. Der Tod trifft bei beiden Denkern den Gott, der in Philosophie und in Theologie zum Seienden gemacht wurde. Der Gott der biblischen Theologie, und vor allem der Gott, dessen Ankunft, nach Heidegger, zu erwarten ist, nachdem das Seins-Denken ihr Gedachtes gelichtet hat, kann nicht dem Tode überliefert werden, weil er sich dem Zugriff des Menschen, vor allem in Form von Philosophie und Theologie, entzieht. (shrink)