Summary:
The purpose of this paper is to explore the complex discourse of the relationship between philosophy and theology in Heidegger's philosophy, with a particular focus on the concept of "co-citation" (Korrektiv), in order to resolve the delicate balance between the two as both opposing and complementary. Through an in-depth reading of Heidegger's texts, this paper will reveal the levels at which philosophy and theology constitute extreme oppositions, and how philosophy can provide correction and guidance for theology in this opposition, as well as the uniqueness of this "co-citation" role compared to the guidance of philosophy in other empirical sciences.
I. Introduction
Since the dawn of ancient Greek philosophy, philosophy and theology have been inextricably linked, and the relationship between the two is intricate, sometimes harmonious, sometimes fiercely antagonistic. In the early days, such as Plato and Aristotle, their philosophical explorations contained a strong theological color, trying to prove the existence of God and his attributes through reason.
However, with the advent of the Middle Ages, scholastic philosophers such as Thomas Aquinas attempted to systematically integrate Christian doctrine with Aristotelian philosophy, and theology and philosophy seemed to find a relatively stable way of coexisting. After the Renaissance, especially during the Age of Enlightenment, the rise of rationalism prompted philosophy to break away from the shackles of theology and pursue an independent system of knowledge, which led to a deepening rift between the two, manifested in Kant's strict division of the realm of reason and faith.
Faced with this traditional dichotomy, Martin Heidegger offers revolutionary insights. In his philosophical system, philosophy should not only avoid theological questions, but should delve into the ultimate meaning of human existence, which inevitably touches the territory of theology.
Heidegger challenged the traditional simplistic division of philosophy as a purely rational activity and theology as a matter of faith, arguing that the two are inextricably linked in the inquiry into the nature of being. His idea of "existential difference", that is, the distinction between being and being, provides a new perspective for re-examining the relationship between philosophy and theology, and argues that philosophy can provide a critical "co-citation" for theology in the pursuit of existence itself, rather than simply opposing or rejecting it.
II. The Extreme Opposition Between Philosophy and Theology: Heidegger's Perspective
A. The binary opposition between faith and reason
Heidegger argues that the extreme opposition between philosophy and theology is rooted in a fundamental distinction between faith and reason. This distinction is not just a superficial opposition, but goes deep into the two fundamental dimensions of human understanding of the world.
1. The empirical and transcendental nature of faith
Faith is often seen as an expression of the direct experience of an individual or group that transcends sensory experience and logical reasoning and points to the transcendent realm of the sacred. The empirical nature of faith lies in the fact that it is an intrinsic, intuitive understanding of the individual, while the transcendentality is manifested in its trust in supernatural reality, which cannot be fully grasped by rational analysis. Heidegger points out that this property of belief makes it a unique form of knowledge that does not rely on extrinsic evidence or logical proof.
2. The boundaries of reason and the attempt to transcend them
Reason, as the main tool of philosophy in the search for truth, operates according to the rules of logic and empirical verification. Despite the great success of reason in the field of science and technology, Heidegger emphasizes that it has its own inherent limits and cannot touch being itself. The rational pursuit of philosophy always tends to transcend itself, trying to touch those areas that are difficult for reason to grasp directly, such as the meaning, value, and ultimate purpose of existence. Such attempts at transcendence often bring philosophy into conflict with theology based on faith.
B. Theology as a critical distinction between empirical science and philosophy
Heidegger further distinguishes between the essence of theology and philosophy, emphasizing the fundamental differences between the two in terms of objects and methods.
1. The specific objects and methods of theology
Theology, as an empirical science, is at its core concerned with religious texts, doctrines, and their interpretations, aiming to clarify the content and meaning of religious beliefs through systematic analysis and interpretation. Theological approaches include historical criticism, textual interpretation, and theological construction, which are closely centered around specific religious traditions and whose goal is to preserve and deepen believers' understanding of supernatural truths.
2. Philosophy's quest for universal problems
In contrast, philosophy pursues contemplation of universal issues such as existence, knowledge, morality, and beauty. It does not presuppose a specific belief system, but attempts to reveal the basic structure of existence and the true state of human existence through critical thinking, logical reasoning, and metaphysical inquiry. The critical nature of philosophy lies in its constant questioning and reflection, including the examination of itself and the foundations and premises of all knowledge systems.
C. The Philosophical Foundations of Opposites: Existential Differences
Heidegger's "ontological difference" forms the philosophical basis of the opposition between philosophy and theology, and this difference emphasizes the fundamental distinction between being (Sein) and being (Seiendes).
1. The distinction between existence and essence
In Heidegger's view, traditional philosophy often confuses the concepts of being with being, and sees being as one of the attributes of being that can be defined and classified. Heidegger's ontological differences, on the other hand, require us to recognize that Being itself precedes and discerns any being, and that it is a prerequisite for the manifestation of all beings. This distinction challenges the theological tradition of God as the supreme being, prompting a more primitive thinking about "being."
2. Theological presuppositions of existence and philosophical revelations
Theology often presupposes some ultimate essence or purpose of the being, especially with regard to the existence of God, which is in stark contrast to Heidegger's way of understanding the being's existence from the point of view of being. The task of philosophy is to reveal existence itself, to describe and understand the way of being through phenomenological methods, rather than simply accepting or rejecting theological presuppositions. This process of revelation not only challenges certain assumptions of theology, but also provides the possibility for theology to reflect on itself and deepen itself.
III. “共引”概念的阐释
A. The literal meaning and deep philosophical implications of "co-citation".
Heidegger's concept of "Korrektiv" literally means correction, adjustment, or guidance, but its application in philosophical and theological dialogue goes far beyond that. On a deeper philosophical level, "co-citation" embodies a dynamic interplay and is a special philosophical contribution to theology, designed to revise rather than negate, and promote rather than suppress. It suggests a mutually enlightening relationship in which philosophy, with its insight into the nature of existence, helps theology avoid falling into the trap of pure reason, while at the same time prompting theology to deepen its understanding and expression of the content of its own beliefs.
B. The relevance of "co-citation" to the critical function of philosophy
1. Criticize the transgression of faith by reason
The concept of "co-citation" is first and foremost a sober understanding and critique of the boundaries of reason. Heidegger criticized the attempts of rationalist philosophy to justify or disprove religious belief in a purely rational way, arguing that it misunderstood the nature of faith. Through "co-citation", philosophy is not to replace the position of theology, but to remind theology of the limitations of reason in dealing with transcendental problems, to prevent reason from over-encroaching and imposing a logical framework on faith, so as to maintain the integrity and uniqueness of the experience of faith.
2. To promote theological self-reflection and deepening
At the same time, it encourages self-reflection in theology and promotes the deepening and development of theology. Philosophical critical "co-citation" prompts theologians to examine the validity of their own beliefs, interpretive methods, and conclusions, which not only help clarify the internal logic of theology, but also stimulate new understandings of traditional doctrine. Through the guidance of philosophy, theology can more consciously explore and express its transcendent content, and enhance its adaptability and explanatory power to the modern world.
C. "Co-citation" and philosophical openness
1. Tolerance of pluralistic truths
"Co-citation" reflects the openness of Heidegger's philosophy, that is, the tolerance of multiple truths and different forms of knowledge. In a philosophical-theological dialogue, this openness implies acknowledging the alternative understanding and expression of existence that theology provides, although it may not follow a strictly philosophical logic. This inclusiveness broadens the boundaries of philosophical inquiry, allowing it to embrace and learn insights from theology and other humanities.
2. Promote the possibility of interdisciplinary dialogue
More importantly, the concept of "co-citation" facilitates the possibility of interdisciplinary dialogue. It shows that philosophy should not be isolated from other fields of knowledge, especially in the face of such fundamental questions, and needs to be explored in conjunction with other disciplines, especially theology. Through "co-citation", philosophy and theology can exchange ideas based on mutual respect and work together to advance a deep understanding of the meaning of human existence. This interdisciplinary interaction not only enriches the research perspectives of both sides, but also provides new ideas and ways to solve many complex problems faced by modern society. Heidegger's "co-citation" thus becomes an important bridge for the integration of knowledge and cultural dialogue.
IV. The mechanism of philosophical "co-citation" of theology
A. Guidance and correction within the boundaries of reason
1. Improvement of logical clarity and rigor of argumentation
Heidegger's role of "co-citation" is first and foremost in helping theology to improve the logical clarity of its formulation and the rigor of its argumentation within the reach of reason. Through its refinement of logic, language, and argumentation structure, philosophy promotes theology to be more precise in expressing the content of beliefs, reduces ambiguity and contradictions, and enables theological arguments to participate more effectively in the communication and debate of public discourse. This guidance is not intended to bring theology into a purely rational framework, but to ensure the internal coherence of theological expressions and the communicability of the outside world.
2. A philosophical examination of theological propositions
Philosophy also prompts theology to constantly rethink its basic concepts, premises, and methods of argumentation through a critical examination of theological propositions. This kind of examination is not simply skepticism or denial, but is based on a deep understanding of existence, knowledge, and value, helping theology to eliminate logical fallacies and clarify conceptual confusion, thereby enhancing the depth and persuasiveness of theological discourse. This "co-citation" of philosophy ensures that theology is in dialogue with the latest advances in human reason as it develops, and avoids falling into obsolete or irrational quagmire.
B. Revelation at the ontological level
1. Heidegger's ontological implications for theology
Heidegger's ontology offers a fresh perspective and revelation to theology, especially in the distinction between being and being. By emphasizing the existential structure of the Dasein, theology is encouraged to explore how man's physical circumstances affect the understanding of God and how to experience the divine in everyday life. This existential turn encourages theology to move from abstract dogma to concrete existential experience, opening up new paths for the humanistic and practical dimensions of theology.
2. "Towards death" in dialogue with the philosophical theology of ultimate care
Heidegger's concept of "Sein zum Tode" in particular has had a profound impact on the topic of ultimate theological concern, provoking a profound reflection on the relationship between death, finitude, and immortality. Philosophy and theology meet here to discuss the spiritual attitude and meaning of human beings in the face of death, providing theology with a new perspective beyond traditional soteriology, and at the same time allowing philosophy to touch the deepest aspects of human existence.
C. Cross-borrowing of methodologies
1. Theological assimilation of philosophical methods
Under the "co-citation" mechanism, theology also actively absorbs philosophical methodological resources, such as phenomenological descriptive methods, critical theory reflection strategies, etc., to deepen the understanding of religious texts, the construction of theological propositions, and the analysis of belief experience. This absorption not only enhances the scholarship and rigor of theological research, but also promotes the modernization of theological language, making it more suitable for the way of thinking and cultural context of modern people.
2. Philosophy respects and learns from theological experience
Philosophy, in turn, learns theology in the process of "co-citation", respecting and drawing on the unique experiences and insights that theology provides, especially a deep understanding of the spiritual life, moral values, and ultimate concerns of human beings. Through reflection on theological experience, philosophy not only enriches its own multidimensional understanding of human existence, but also acquires sensitivity to the transcendental dimension, which to a certain extent makes up for the neglect of rationalist philosophy and promotes the comprehensiveness and depth of philosophy. In short, the "co-citation" mechanism is a two-way and reciprocal learning process, which is not limited to theoretical interaction, but also promotes the common growth of philosophy and theology and the deepening of human wisdom at the practical level.
V. Philosophical "co-citation" versus other empirical scientific guidance
A. Models of interaction between empirical science and philosophy
1. Scientific Method and Philosophical Criticism
The interaction between philosophy and the empirical sciences is usually embodied in the application of the scientific method combined with the critical reflection of philosophy. Empirical science relies on observation, experiments, and mathematical models to construct theories, while philosophy provides a meta-theoretical perspective that examines the premises, assumptions, and logical structure of scientific theories to ensure the rationality and validity of scientific knowledge. Philosophical criticism is not only aimed at the specific conclusions of science, but also points to the cognitive rationality and value orientation behind scientific activities, and promotes scientific self-awareness and theoretical innovation.
2. The philosophical basis of scientific theories
The development of empirical science is inseparable from the nourishment of philosophy, especially the branches of philosophy such as metaphysics, epistemology and ethics provide a theoretical basis for science. For example, beliefs about the laws of nature, the debate between scientific realism and anti-realism, and the logical structure of scientific explanations have all been profoundly influenced by philosophy, directly or indirectly. The construction and interpretation of scientific theories cannot be separated from their philosophical premises, and philosophy defends the rationality of science, but also poses new problems and challenges to the progress of science.
B. The special status of theology and the uniqueness of "co-citation".
1. The transcendental dimension of theology
Compared to empirical science, theology deals with transcendental, non-empirically verifiable areas such as God, the soul, salvation, etc., which makes theology occupy a unique place in the body of knowledge. The transcendental dimension of theology requires a way of inquiry that goes beyond the conventional scientific method, and the philosophical "co-citation" plays a special role here, not simply providing a set of experimental or logical tools, but rather providing a philosophical perspective and method for theological understanding of transcendental entities and ultimate care through an ontological inquiry.
2. Humanistic care and spiritual depth in "co-citation".
The concept of "co-citation" embodies deep humanistic care and spiritual depth in the dialogue between philosophy and theology. It not only focuses on the accumulation of knowledge and the progress of technology, but also touches on the meaning, value and ultimate purpose of human existence. Philosophy promotes theology to delve into the spiritual life of human beings through "co-citation," emphasizing the moral responsibility, spiritual growth, and transcendence of individuals and communities, which are often marginalized under the guidance of empirical science.
C. Comparative Analysis: The Universality and Particularity of Philosophical Guidance
1. Universality
Whether it is a critical guide to the empirical sciences or a "co-citation" to theology, philosophy has shown its universal guiding role in human intellectual activity. The fundamental issues of philosophical concern – existence, knowledge, values, methodology, etc., are the core issues faced by all disciplines. The universality of philosophy lies in the fact that it provides a set of analytical frameworks and critical criteria that are applicable to examine and promote the healthy development of all knowledge systems.
2. Peculiarities
However, the expression and focus of philosophical "co-citation" in different fields have their own emphasis, which reflects the particularity of its guidance. Interaction with the empirical sciences focuses more on the critique of logical, methodological and theoretical premises; The "co-citation" with theology focuses more on the discussion of ontology, the deepening of humanistic care, and the understanding of the transcendent dimension. This particularity reflects the flexibility and pertinence of philosophy in guiding different disciplines, and it provides corresponding philosophical resources and critical perspectives according to the characteristics and needs of each discipline.
VI. Conclusion
Through an in-depth analysis of Heidegger's philosophy, we can see that the relationship between philosophy and theology is not a single opposition or fusion, but a dynamic tension structure. On the one hand, there are significant differences between philosophy and theology in terms of methods, objects, and methods of argumentation, forming an extreme opposition that highlights the boundaries between reason and faith, between the empirical and the transcendental. On the other hand, Heidegger's concept of "co-citation" builds a bridge, showing that philosophy can guide and correct theology on the basis of respecting its characteristics, and promote the deepening of its theories and the innovation of its methods. This "co-citation" relationship shows the possibility of philosophy and theology seeking complementarity in opposition and mutual enlightenment in differences.
Author: Lu Xilin
Bibliography:
Heidegger, M. Being and Time. Translated by J. Macquarrie & E. Robinson. New York: Harper & Row.
Heidegger, M. The Question Concerning Technology and Other Essays. Translated by W. Lovitt. New York: Harper & Row.
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