TEMPUS THEOLOGIAE: ПРОБЛЕМАТИЗАЦИЯ ТЕОЛОГИЧЕСКОГО ВОПРОШАНИЯ В ФУНДАМЕНТАЛЬНОЙ ОНТОЛОГИИ ХАЙДЕГГЕРА
TEMPUS THEOLOGIAE: PROBLEMATIZATION OF THEOLOGICAL QUESTIONING IN FUNDAMENTAL ONTOLOGY OF HEIDEGGER

Summary/Abstract: The article presents a detailed analysis of Heidegger’s problematization of the theological dimension of metaphysics. In comprehending the history and essence of philosophy, Heidegger sees already in Plato and Aristotle a doubling of questioning that is fundamental and characteristic of the whole tradition.The question of being, which guides all of metaphysics, is divided into the problem of the essence (Being)of being as being (the ontological side of the question) and the problem of the original, highest, divine being, which opens the theological dimension of the question. Thus is the “birth” of theology out of the spirit of metaphysics. Heidegger notes that the foundation of the onto-theological constitution of philosophy for tradition is in an “unquestioning darkness.” This inspires the philosopher’s project of grounding metaphysics and of finding the common unknown root of the two orientations of the question.Heidegger formulates and elaborates through the existential analytics of Dasein the fundamental question of the meaning of Being in general and, it may seem, initially gives full priority to the ontological dimension in his project of “metaphysics of metaphysics.” He brings the theological into brackets and asserts the multidimensional priority of the Being-question (as the “ontological interpretation” of being) over the ontic problem of “deducing” the universe of being from a highest being. In his opinion,this line of questioning is characteristic exclusively of “vulgar,” “unscientific” metaphysics as opposed to ontologically oriented, genuinely scientific and developed philosophical thought. Thus fundamental ontology “reduces” theology. However, deepening into the conditions of possibility of ontology and revealing the fact that it is impossible for ontology to ground itself purely ontologically returns thought to the ontic dimension by pointing to a certain being that has “ontological priority.” For classical metaphysics,this being was God; in terms of transcendental and fundamentally ontological formulation of the question mutatis mutandis, it is the existential being, Dasein. A kind of “revanche” of theology takes place in such a radical return to “ontics,” which is immanent to ontology itself. Heidegger takes into account changes in the prioritary being and in his project understands theology as a “metontolHORIZON14 (1) 2025 51ogy.” The article concludes by examining Heidegger’s cursory sketch of the idea of metontology in his1928 course and questioning the limits of scientific philosophy.

• Details
• Contents