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Die Geschichte des legend#228;ren Schuldoppeldeckers.
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But, at least for the theistic discourses that primarily concern me, learning to avoid means learning to speak of God otherwise than onto-theologically. Something must be said, however briefly, about the positive meaning of this overcoming. We can take Heidegger’s implicit slogan ”I have found it necessary to deny theory in order to make roomfor practice” as our key. For a gloss on the positive meaning of denying theory, I turn to Wagner’s t o h c q r i n . It can be read as a tenth-century S h m e .
On p. ” As if theism were automatically onto-theological. 6 OVERCOMING ONTO-THEOLOGY Heidegger, one of those who calls Jerusalem back to itself from God Athens by contrasting theGod of the philosophers with the of living faith. 8In a similar manner, Climacus insists that God is capable of the philosophy of worldhistory to which Hegel aspires,though we, including Hegel (as long as the latter has not become God), are not. 9 We may have access to aspects of it on a need to know basis,but that gives us far less than philosophy requires for its purposes; for its need to know is the absolute need posited by objectivity, while the believer's need to know is the limited need posited by subjectivity.
N. Findlay (New York: Humanities, 1970), p. 556. Cf. pp. y mrd to n PIIP nomc~~olugrcrrl Philosophy, First Book, trans. E Kersten (The Hague: Martinus Nijhoff, 1983), VI1 16-21. In his Jaspers review Heidegger calls Logical I ~ ~ v e s t i p t i o n"as phenomenology of the theoretical logos" (GA 9, p. 35 = Wqp7rke17). In the Hegelian mode, philosophy itself is the objective understanding of various historically distinct forms of life and the queenof the Geis~es-roisse~tsclznfterz. But both versions of Dilthey are preoccupied with the attainment of scientific objectivity in the face of historical relativism.