Dievs un esamība Heidegera Cīrihes sarunā, Letoras un Cēringenes semināros

Martin Heidegger is a thinker the impulses of whose thought keep nourishing not only the philosophical but also scientific, literary and artistic reflection as from the twenties of the 20th century to the present day. This influence has not been contained within the limits of the German language milieu; it has spread far and wide in Europe and in the world, religious and denominational divisions notwithstanding. This last feature could be assumed to be the most surprising one in view of the fact that he is a thinker whose religious experience is not an indirect one. His Catholic extraction and his relations with the Roman Catholic faith is a much discussed theme of the Heideggerian scholarship. In a similar vein - Heidegger's influence upon some of the well-known Protestant theologians (at least from the self-assessment of the scholars of the younger generation) has also been a topical issue. Such a wide-ranging theme as "Understanding of Christianity in the Works of M. Heidegger" (and such sub-topics as "Heidegger and Early Christianity". "Heidegger and the Middle Ages", "Heidegger and the Mystic Tradition"), as well as "Heidegger in the Context of the Dialogue of Religions", "Heidegger and Spiritual Praxes in Europe and in the World", or even such an extensive theme as "Heidegger and the Religious Experience" - all indicate that he has been considered to be a thinker with a profound understanding of the religious life. It has to be stressed that all these themes bespeak of a deep understanding of religious experience, but - to an even greater degree - they are charged with specific Heideggerian understanding of philosophy and thinking. Alongside the permanent interest concerning the relations of Heidegger's teachig with religion, it is quite surprising to note the fairly laconic, though oft-recurring pronouncements about his own Catholic roots and religious experiences, about his understanding of God and Divinity. He has been very reticent in characterizing of the possible development of Christianity and the future in general.The only exception seems to be the period of Heidegger's political enthusiasm during the thirties and fourties, when the terms"gods", "God", and "the Divine" had become fairly popular in the search for the Other (Another) beginning in Europe. However, these themes appear in Heidegger's thought only in connection with his attempts to deliberate about the development of Europe and the Western culture in general - the problem that is closely connected with the question about being, with formulating of a response to this problem. It means dealing with the ongoing development of the answer to the First Beginning and renewed attempts to provide a different answer (the Second Beginning). Thus neither "religion" nor "religious experience", and not even "God" is to be found in the centre of Heidegger's thought. True, it is from the position of this "centre"that he has wrestled with these problems. Heidegger's texts pertaining to various periods of the development of his thought bear testimony to this. One such evidence is contained in the late seminars at Zurich in the fifties - seventies, and in Le Thor, and in Zaringen.This thematic group includes two other strains of thought that are reiterated in the seminars, namely - the ontological difference and God. The present article attempts to follow (1) the line of these deliberations leading on to the main theme, and (2) to deliniate the interconnection between these two lines of thought. Heidegger accentuates in the seminars the experience of the selfrevelation of the Greek "phenomenon" by juxtaposing it with the appre- hension of the things. The things become apparent by loosing for a time their hiddenness; [they are] that manifest themselves out of their own self." It is noteworthy that this thought is illustrated in the seminars by Ludwig Wittgenstein's sentence from " Tractatus Logico- Philosophicus" (1.1.1.) The world is everything that is the case (was der Fall ist) - a totality of facts, not of things. Heidegger concentrates at the seminars on the problems of language - on how phenomena get encompssed in language. He distinguishes between the pure naming (Nennen) and sying (Aussage). In pure naming the phenomenon appears out of itself. Of course, naming includes also the object named, but insofar as the namer (name-giver) distinguishes himself from the object named " the being is pure phenomenon". In contrast - the one who says, elevates himself above the being, so as to speak about it. Heidegger notices here a typical feature of modern philosophy, so sharply manifested in contemporenuous thought. "For the Greeks the things appear. For Kant the things appear to me". In the modern philosophy (Descart - Kant) the human being is a being of conceiving/conceptualizing, to whom things appear, and have to - in a way - to submit to this conceptualization, so as to obtain being. In other words - the things exist only as objects of conceiving/ conceptualization. Divinity and God are not thought of any more as coming from being as the object or totality of objects of thought including such an object as "God", but from being as a kind of revealing or dis-appearing, from the "grand play" of coming and going away. This is how Heidegger has attempted to overcome the objectifying onto-theo-logical manner of thinking.