O pożytkach z bycia sierotą: Hansa Blumenberga praca nad mitem boskości
My article is based on two works of Hans Blumenberg, Legitimität der Neuzeit (The Legitimacy of the Modern Age) and Arbeit am Mythos (Work on Myth). I will depicture the philosopher’s complex relations with theology. Not only the modern age came into existence in a polemical attitude toward theology...
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| Format: | Electronic Article |
| Language: | Polish |
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| Published: |
Polskie Towarzyrtwo Religioznawcze
2013
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| In: |
Przegla̜d religioznawczy
Year: 2013, Issue: 4/250, Pages: 33-50 |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a My article is based on two works of Hans Blumenberg, Legitimität der Neuzeit (The Legitimacy of the Modern Age) and Arbeit am Mythos (Work on Myth). I will depicture the philosopher’s complex relations with theology. Not only the modern age came into existence in a polemical attitude toward theology, but also the philosophy of Blumenberg indirectly manifests its interconnections with the theology that arose in the shadow of nihilism (Franz Overbeck, Adolf von Harnack, Karl Barth). Meanwhile, the overtly expressed Blumenberg’s intention was to supersede theological schemes from philosophy. He recognized such schemes in the so called secularization thesis (Carl Schmitt, Karl Löwith, Eric Voegelin) with its statement that modernity has continuing substantially Christianity or Gnosticism. By contrast, Blumenberg argued that at the beginning of the modern age a new, secular period was inaugurated, the period which by means of technology and science managed to master reality and in this way to overcame gnosis (anthropological and cosmological dualism). The philosophy of immanence (Schopenhauer, Nietzsche) enables a restoration of Epicureanism as the art of living in a perspective of finitude. But history of modernity is not restricted to the process of secularisation. I claim that Blumenberg’s work - read through a motive of the death of God (present in Hegel, Nietzsche and Freud) - tells a story about struggles of humanity with gods, ‘the work on myth of divinity’ (thereby Christianity must be seen as scarcely a historical episode). The modern age with nihilism as its capstone is the ultimate act of drama which has been tending toward entgöttlichte Welt. It was a work of the dialectics of monotheism: as Jan Assmann says, an autonomy of subject was initially a ‘theonomy’, then - after Hegel - philosophers destructed the notion of Absolute in the name of this subject. For that reason one of the most dramatic questions referred to Hans Blumenberg is whether after this inadvertent, but to some degree necessary epochal punch line it will be possible to continue the philosphy of history which could explain and legitimize the process of human’s self-assertion. Otherwise, the last word of contingency will be the Kulturpessimismus which lessens the history of mankind to a feeble cosmic episode. | ||
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