Abstract

It is well known that Heidegger began to take interest in the problems of traditional hermeneutics early in his career. He became familiar with the word "hermeneutics" already in the time of his study of theology. During this period he faced the problem of the relation between the Word of the Scriptures and speculative thinking or between "language" and "Being". His understanding of hermeneutics is not grounded only in this distinction. It also stems from his study of Schleiermacher's and Dilthey's hermeneutics. Heidegger mentions Schleiermacher's hermeneutics once again in his work Ontology - Hermeneutics of Facticity, where he lays emphasis on the methodological features of Schleiermacher's hermeneutics, which prevent Schleiermacher from fulfilling his primary intentions of his hermeneutics of facticity. With the publishing of the 60th volume of Heidegger's collected works titled Phenomenology of Religious Life, Schleiermacher appears in a new light altogether due to a hidden and an obvious reason. Heidegger speaks of a "rage of understanding" without mentioning the origin of this word. The word can be found in Schleiermacher, more exactly in his Speeches on Religion, which come from his "prehermeneutic" period. The first part of my presentation will therefore try to formulate the meaning of this word both in Heidegger and Schleiermacher and articulate the context in which it is used.The obvious reason for treating these two thinkers together lies in the fact that Heidegger explicitly tackles Schleiermacher's conceptions of religion as presented in his Speeches on Religion and in the first volume of Christian Faith. The second part of the presentation will try to examine the role of Schleiermacher's doctrine of religious experience in Heidegger's phenomenology of religion or his hermeneutics of facticity as a whole