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Dimensions of the Logical

A Hermeneutic Inquiry

Friedrich Hogemann

Drawing on the work of Georg Misch, this work seeks to give back to the Word its original fullness of meaning. Misch’s notion of a logic of life considers the Word in the plenitude of its great powers. The question of life leads the inquiries undertaken in this study via Misch’s anthropological conception on to the phenomenological ontology of Martin Heidegger and Josef Koenig’s investigation of ‘Being and Thought’. Heidegger’s quest for the meaning of Being calls for a close inspection of its linguistic foundation. ‘Being’ reveals itself as the original truth. It is the verbum demonstrativum in its verbal form. Solely to Indo-European languages is this form immanent. Thus, the established basis may be the starting point from which to reconsider the question of tradition as well as constructs of higher levels.
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Section Three. ‘To be’ and ‘to happen (hayah)’



It is no accident that in the present part of this study devoted to ontological questions theological connections need to be addressed, and indeed Christian theology throughout centuries has enabled philosophy to explicate the contents of Christian belief. What is meant by ‘Christian philosophy’is made clear by Hegel’s review of Göschel.470

Hegel writes that Göschel ‘ one fell swoop set aside the difference between Christianity and philosophical thinking that it is inclined to misrepresent as becoming an infinite distancing and unbridgable abyss’. The alleged deep split just does not exist. That is why the point of departure must be an original unity of Christianity and reason. Knowledge finds belief in itself and belief finds knowledge in itself. An exclusive knowledge of the world for itself, without God, is nothing but the untrue without knowledge of the light of truth. Whoever really knows the world knows God, knows ‘that he thinks and grasps something (λογισασθαι) that is from God and out of God and through Christ, who is the Logos who teaches us Logic.’ Göschel states this position in ‘main clauses’ which Hegel brings together. God himself is not only the eternal Being (substance), but also knowledge of himself (subject). He is only in so far as He really knows Himself. With this Scripture agrees. God as Being in itself is the selfconsciousness of God – as Being in another is the knowledge of oneself in the world and in creatures, with which...

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