Implicações entre fenomenologia e teologia cristã no pensamento de Martin Heidegger

Abstract

This thesis takes as its starting point the conference Phenomenology and Theology, given in 1927 and repeated in 1928 by the German philosopher Martin Heidegger (1889-1976), and its main goal is to present three main points of implication between the concept of philosophy, as an ontological-transcendental science, whose method is phenomenology, and that of Christian theology, presented in the conference as an ontic-positive science. To this end, it is argued here in favor of the hypothesis that the conference can be understood as an unfolding of phenomenological-hermeneutic ontology, so that the relation proposed therein by Heidegger between philosophy and theology should be placed against the background of the question both meaning of being in general and, specifically, of the meaning of being of Dasein, and of the scientificity of science in general. In this sense, this thesis is developed in three sections. In the first one the concept of phenomenology is investigated, as exposed in §7 of Being and Time (1927), indicated as the methodological guide of the conference, because, from this, it becomes possible to understand the reason why philosophy is a phenomenological-hermeneutic ontology. The second presents the ontological-existential concept of science, which is precisely the condition of possibility for understanding why Christian theology an ontic-positive science is and from where it can describe its original positum, faith, as well as to justify why its specific scientificity is historiological-systematic-practical. Finally, the third section justifies why philosophy serves as an ontological corrective to the ontic content of theological-fundamentals concepts and why this correction is something required by theology itself and not imposed by philosophy. In this scenario, it will also be possible to understand that there are two grammars in the conference: one that approaches philosophy and theology as distinct sciences and another that assumes philosophy and faith as opposite modes of being of the there-being, which leads Heidegger to question the character of science of theology. In conclusion, a brief retrospective is made of the theoretical presuppositions of the conference, as worked on throughout the thesis; some contributive aspects to the area of the Religious Studies and Theology and to the area of Philosophy are also brought forward; finally, we point out a research prospect that, in a certain way, can give continuity to the one developed here.