Pub Date : 2019-11-28DOI: 10.1093/oso/9780198813514.003.0009
G. Pattison
The conclusion sums up the argument of the book, explaining the interconnectedness of such key terms as vocation/calling, the name, and the promise and their essential coherence around the imperative of love. This prepares the transition to the third part of the philosophy of Christian life, A Metaphysics of Love.
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Pub Date : 2019-11-28DOI: 10.1093/oso/9780198813514.003.0008
G. Pattison
Like ethics, literature too is often envisaged as involving some kind of call or vocation. In lectures on Hölderlin, Heidegger provides a more positive account of calling than in Being and Time. Yet he remains unspecific as to what we are called to, and his account is therefore expanded with regard to its socio-political and theological dimensions, developed in the direct of a certain Messianism (Derrida, Caputo). This is further explored in terms of the relationship between prophecy and empire, focusing on the figure of Virgil, represented by Theodore Haecker as ‘father of the West’. In Hermann Broch’s novel The Death of Virgil, the poet epitomizes the transition from the classical world to Christianity and the relationship between poetry, empire, and messianism. This complex of ideas is seen as operative in the testimony of Ulrich Fentzloff, a parish priest whose blog gained national attention in Germany.
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Pub Date : 2019-11-28DOI: 10.1093/oso/9780198813514.003.0007
G. Pattison
Although it is common to speak of the call of conscience, the specifically linguistic character of this call is frequently occluded in the history of thought. This is clear in the modern history of the idea, in which ideas of moral intuition or moral sentiment predominate, from Cambridge Platonism through to neo-Kantianism. This occlusion is flagged by Gerhard Ebeling, who emphasizes the word-event character of conscience. This is further developed through reference to Emmanuel Levinas and his distinction between Le Dit and Le Dire, and it is contrasted with the seemingly silent ethical demand proposed by K. E. Løgstrup. This difference is interpreted further through a discussion of an incident in writings of the Japanese poet Bashō and the Good Samaritan.
虽然我们常说良心的呼唤，但在思想史中，这种呼唤的特殊的语言性质却常常被遮蔽。从剑桥柏拉图主义到新康德主义，道德直觉或道德情感的观念在现代思想史上占据主导地位，这一点很明显。格哈德·埃贝林(Gerhard Ebeling)指出了这种闭塞，他强调良心的词-事件特征。通过参考伊曼纽尔·列维纳斯(Emmanuel Levinas)及其对Le Dit和Le Dire的区分，这一观点得到了进一步的发展，并与K. E. Løgstrup提出的看似沉默的伦理要求形成对比。这种差异通过对日本诗人“bashha”和“Good Samaritan”作品中的一个事件的讨论得到了进一步的解释。
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Pub Date : 2019-11-28DOI: 10.1093/oso/9780198813514.003.0005
G. Pattison
Turning to the New Testament, the chapter examines the prologue to St John’s Gospel as an exemplary commentary on Christian vocation. However, this requires rejecting interpretations that have seen John’s logos in terms of Platonic ideas or ‘ratio’, as in much ancient and medieval commentary (Eckhart’s commentary is used for illustration). German Idealism (Fichte) refigures ratio in terms of will, and in the twentieth century, Michel Henry foregrounds ‘life’. A rediscovery of the word element is found in Ferdinand Ebner and Rudolf Bultmann. Their insights are used to develop an original interpretation of the Gospel, contrasting John’s existential focus on calling and the name with Platonizing interpretations.
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