Or: Where does Heidegger’s early metaphysics show the influence of Christian thinking (primarily Aquinas), and where does it oppose it?
This must be a detailed examination of the file introduction to Heidegger, from here: Heidegger, Martin, Introduction to Metaphysics, Transl. G. Fried and R. Polt, New Haven: Yale University Press, 2000. We will be reading Chapter One ‘The Fundamental Question of Metaphysics’, 1-55.
The essay must look primarily at where Heidegger’s shows himself to be influenced by Aquinas, and where he opposes Aquinas.
THE TEXT THAT MUST BE EXAMINED FOR HEIDEGGER, AND SOME BASIC IDEAS OF THE VIEW OF AQUINAS (WHICH WILL NEED TO BE HUGELY EXPANDED UPON), ARE BOTH ATTACHED.
Use only the Introduction to metaphysics – picking out parts what agrees and disagree with Aquinas.
Use other sources, particularly Caputo – see here
http://books.google.co.uk/books?id=dbSjuU8y5OMC&printsec=frontcover&source=gbs_atb#v=onepage&q=aquinas&f=false
Sources like this should be used to give scholarly ideas of how Heidegger relates to Aquinas in terms of the early metaphysics expressed in: Heidegger, Martin, Introduction to Metaphysics, Transl. G. Fried and R. Polt, New Haven: Yale University Press, 2000. We will be reading Chapter One ‘The Fundamental Question of Metaphysics’, 1-55.
The wider sources should be used to add the ideas, but the essay most focus in detail on comparisons in the ideas of Heidegger, only in that introduction document, and those of Aquinas.
The Question of being is fundamental to Heidegger’s thought and must be examined in detail and related to Aquinas and how they disagree on this
For example Heidegger has a sense of the abstract and common being, whereas Aquinas determined being as the being of an existent thing.
Heidegger didn’t see the need or possibility of anything like God beyond the question of being, but he did borrowed many ideas from Christianity. However, Heidegger did make a marked distinction between Christianity and what he was doing
Aquinas plays with the idea of common being and Aristotle uses it but Heidegger does not- says being involves experiencing individual things. For Heidegger being is something that is presupposed. Instead Heidegger starts with why is there something rather than nothing- he considers God traditional inherited answer but believes that in true philosophy you’ve got to work that out
Aquinas and Heidegger Belong to each other historically, but work on totally different concepts – Heidegger is setting philosophy apart from theology, but his basic concepts are actually set out by Aquinas. Heidegger read Aquinas very carefully and this is reflected in them holding some shared concepts. Unlike the Greeks Heidegger does believe in creation so uses the metaphysics to turn it into a strong sense of being.
RESOURCES THAT MUST USED
SESSION FOUR (3rd February):
METAPHYSICS I: MARTIN HEIDEGGER
ESSENTIAL: ALL HEIDEGGER IDEAS MUST COME FROM HERE
Heidegger, Martin, Introduction to Metaphysics, Transl. G. Fried and R. Polt, New Haven: Yale University Press, 2000. We will be reading Chapter One ‘The Fundamental Question of Metaphysics’, 1-55.
Being and Time. Translated by John Macquarrie and Edward Robinson. Oxford: Blackwell, 1962, 67–90.
See also:
Davies, Oliver, A Theology of Compassion. Metaphysics of Difference and the Renewal of Tradition, London: SCM Press, 2000, 50-85 (on KEATS).
HEIDEGGER BASED RESOURCES THAT SHOULD BE INCLUDED:
Caputo, John D., ‘Heidegger and Theology’, in Guignon, Charles B., ed., The Cambridge Companion to Heidegger, Cambridge: CUP, 2005, 270-88. (e-copy).
Cerbone, David R, Understanding Phenomenology. Chesham: Acumen, 2006.
Davies, Oliver, Theology of Compassion. Metaphysics of Difference and the Renewal of Tradition, London: SCM Press, 2000, Chapter Four.
Dreyfus, Hubert L. and Mark A. Wrathall, eds., A Companion to Heidegger, Maldon, MA: Blackwell 2005.
Frede, Dorothea, ‘The question of being: Heidegger’s Project’, in Charles B. Guignon, ed., The Cambridge Companion to Heidegger, Cambridge: CUP, 2005, 42-69.
Gilson, Etienne, History of Christian Philosophy in the Middle Ages, London: Sheed and Ward, 1955.
The Christian Philosophy of St Thomas Aquinas, London Gollancz, 1957.
Gorner, Paul, Twentieth Century German Philosophy. Oxford: Oxford University Press, 2000.
Heidegger’s ‘Being and Time’: an Introduction, Cambridge: CUP, 2007.
Guignon, Charles B., ed., The Cambridge Companion to Heidegger, Cambridge: CUP, 2005.
Inwood, Michael, Heidegger, Past Masters Series, Oxford: OUP, 1997.
Wippel, John F., ‘Metaphysics’, in Norman Kretzmann and Eleonore Stump, eds., The Cambridge Companion to Aquinas, Cambridge: CUP, 1997, 85-127.
OTHER RESOURCES THAT SHOULD BE INCLUDED
Bernauer, James and Jeremy Carette, eds., Michel Foucault and Theology: the Politics of Religious Experience, Aldershot Ashgate, 2004.
Bird, Graham, A Companion to Kant, Oxford: John Wiley and Sons, 2007.
Caputo, John D., Philosophy and Theology, Nashville, TN: Abingdon Press, 2006.
Critchley, Simon, A Companion to Continental Philosophy, Oxford: Blackwell, 1999.
Cutrofello, Andrew, Continental Philosophy. A Contemporary Introduction, London: Routledge, 2005.
Dalferth, Ingolf, Theology and Philosophy, Wipf & Stock, 2001.
Davies, Oliver, Theology of Transformation. Faith, Freedom and the Christian Act, Oxford: Oxford University Press, 2013.
Foucault, Michel, ‘What is Enlightenment?’, in Rabinow, P., ed., The Foucault Reader, New York, Pantheon Books, 1984, 32-50.
Janicaud, Dominique, et al, Phenomenology and the Theological Turn: the French Debate, New York: Fordham University Press, 2000.
Moore, A. W., The Evolution of Modern Metaphysics: Making Sense of Things, Cambridge: Cambridge University Press, 2012
Mullarkey, John and Lord, Beth, Continuum Companion to Continental Philosophy, London: Continuum, 2009.
Vanhoozer, Kevin J., Cambridge Companion to Postmodern Theology, Cambridge: CUP, 2003.
Ward, Graham, The Blackwell Companion to Postmodern Theologies, Oxford: Blackwell, 2005.
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