The Inversion of MysticismGelassenheit and the Secret of the Open in Heidegger
The article explores the topic of Gelassenheit (releasement) in Heidegger, through the lens of the ambiguous role of Christian mysticism in general and Eckhart in particular in and for his thinking. In an analysis of how mysticism appears in his early lectures on religion, it explains why he is crit...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
MDPI
[2019]
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| Dans: |
Religions
Année: 2019, Volume: 10, Numéro: 1, Pages: 1-9 |
| Sujets non-standardisés: | B
Heidegger
B Gelassenheit (releasement) B Mysticism B Eckhart B secret B open |
| Accès en ligne: |
Accès probablement gratuit Volltext (Verlag) Volltext (doi) |
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| 520 | |a The article explores the topic of Gelassenheit (releasement) in Heidegger, through the lens of the ambiguous role of Christian mysticism in general and Eckhart in particular in and for his thinking. In an analysis of how mysticism appears in his early lectures on religion, it explains why he is critical of this concept and of how it is commonly understood. It also gives reasons for why we too should be cautious in using it to describe his position in his later writings where he explicitly reconnects to themes and concepts from Eckhart. The text provides a critical rehearsal of Eckhart's understanding of both Abgeschiedenheit (detachment) and Gelassenheit and how Heidegger relates to it both in his early lectures and in his later essays. Ultimately it outlines a phenomenological understanding of what is commonly referred to as a mystical comportment more along the lines of a heightened openness and awareness, in Heidegger's words as a releasement toward things and an openness to the secret. Thus, instead of seeing Heidegger's later writings as a sort of crypto-mysticism, the text seeks to show how his critical appropriation of Eckhart explicitly points beyond a standard dichotomy between the rational and the mystical, in an effort to develop a comportment of thinking than can respond to the demand of modern technological predicament. | ||
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