Abstract
The phenomenological understanding of religion begins within the ambit of the ontotheological. That is, the relationship between the mortal and the divine is in essence, one of the sharing of a spiritual form of Being. The ‘mode of Being spiritual’ is the factical manifestation of the spirit-Being. That which we are a vehicle for, the breath of life and consciousness becomes conscious for us through the immanence of history. Each event in our own lived time has within it the kernel of the meaning of existence proper. Each moment as spontaneously occurring is thus kerygmatic, or potentially through a reflection of a phenomenology. It is Heidegger perhaps more so than any other phenomenologist who begins this task of represencing the essence of the historical as the momentary existence of the factical. Yet what is this facticity? If the study of Beings can be read as the hermeneutics of facticity, cannot the Being of Beings recur through reflection on the moment of irruptive singularity, the sudden call of the anxious, the realization of the hopeful? It is Heidegger’s reading of Paul and Augustine, respectively anxious and immanent and then aspirational and affirmative, that provides the textuality for our discussion. Key words: Phenomenology, Religion, Facticity, Onto-theology, Hermeneutics, Being.
Highlights
Anxiety and introspection are felt and practiced respectively by all of us
Just as we experience the facticality of everyday life as completely imbricated within our consciousness, its facticity present at first as the experience of ongoingness—whether as a constructive process by which the world is transformed in normative and mostly instrumental fashion, or even if such experience is touched by the extramundane movement of the spirit in life—for the earliest Christians “Everywhere we find revealed faith interwoven with religious life in which, in the inner recesses of one’s will, one experiences God as will, person to person.” (Dilthey 1988:232 [1923])
If ‘philosophy arises from factical life experience’
Summary
Anxiety and introspection are felt and practiced respectively by all of us. The one often leads to the other. Anxiety left alone does not leave us alone, but rather forces us to engage in some kind of self-reflection. In modern Western consciousness, these concepts are associated with the likes of Kierkegaard and Freud. Their roots lie, in two ancient authors, Paul and Augustine. Heidegger’s phenomenology of religion addresses these tow historical interlocutors as if they can speak to us in our own time
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