وضعیت نابسامان اجتماعی، سیاسی و فرهنگی اروپا (و به‌ویژه آلمان) در آغاز سدۀ بیستم، هایدگر جوان را به سمت و سوی این پرسش فراخواند که: « نقش و مسئولیت یک متفکر در جامعه چیست؟» او در این زمینه نقش مهمی را برای تعالیم، عقاید و علایق دینی شخصی خود قائل بود، چرا که احساس می‌کرد با ایجاد تعامل میان دین و فلسفه، می‌توان میراث فکری و فرهنگی واحدی را برای کل مردم اروپا به‌وجودآورد و از این طریق مسئولیت خود را به‌عنوان یک متفکر در برابر آن وضعیت ناگوار ایفا کرد. راهکار او برای این منظور طرح «الهیات تخریب» بود. الهیات تخریب این امکان را فراهم می‌کرد تا او گذشته (سنت اولیۀ مسیحی) را هم به‌عنوان معیار انتقاد حال (سنت متزلزل فلسفی و دینی غرب) و هم امکانی برای زندگی آینده (اصیل بودن) تبدیل کند. بنابراین، در تحقیق حاضر نشان می‌دهیم که راهکار هایدگر برای ایجاد میراث فکری و فرهنگی واحدی که در نهایت به شکل‌گیری الهیات تخریب منجر می‌شود، از یک طرف موجب همدلی یا دیالوگ او با سنت اولیۀ مسیحی و برخی شخصیت‌های بزرگ آن (از قبیل پولس، اگوستین، اکهارت، لوتر، شلایرماخر و کیرکگارد) می‌شود و از طرف دیگر زمینه را برای انتقاد جدی از الهیات و فلسفۀ سنتی (یا آنچه هایدگر آن را ماهیت انتو‌تئو‌لوژیکی غرب می‌نامد) مهیا می‌کند.
“Destruction Theology”
An Overview of the Origins and Nature of Early Heidegger’s Religious Thinking
نویسندگان [English]
Mohammad reza Abdollahnejad
Associate Professor of Department of Philosophy, University of Tabriz
چکیده [English]
The turbulent social, political and cultural situation in Europe (and especially Germany) in the early twentieth century led young Heidegger to the question “what is the role and responsibility of the intellectual in society?” He maintained, in this regard, an important role on his own personal religious education, convictions and interests, because he believed that by creating interaction between religion and philosophy one can shape the unique intellectual and cultural heritage for the whole people of Europe, and thereby, play his own responsibility as an intellectual against that unfortunate situation. Accordingly, his response to this situation was Destruction Theology. It enables him to transform the past (i.e. the early Christian tradition) into both a critical measure of the present (i.e. uncertain philosophical and religious tradition of the west) and a possibility for the future life (i.e. authenticity).Therefore, the aim of this paper is to show that Heidegger’s solution to create a unique intellectual and cultural heritage, which eventually led to the formation of destruction theology, causes, on the one hand, an empathy or dialogue with the early Christian tradition and some of its great characters (such as Paul, Augustine, Eckhart, Luther, Schleiermacher and Kierkegaard) , and provides background, on the other hand, for serious criticism of traditional philosophy and theology (or what Heidegger calls the Onto-Theo-Logical nature of the west).
کلیدواژه‌ها [English]
Heidegger, destruction, Traditional theology, Early Christian tradition, Authenticity, Destruction theology
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