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This means, among other things, that were I now to interpret critically interpret Bultmann's repeated attempts to clarify the fundamental differences between the classical, "humanistic" world view, on the one hand, and the biblical, or New Testament world view, on the other, it would be in terms of this underlying issue. Likewise, it would be in the same terms that I would attempt to interpret the "important shifts both in the history of recent theology and in the history of modern philosophy -- shifts that stand in a peculiar parallelism," that Bultmann personally lived through and judged to be decisive for his own theological work (EF: 287) ..

My point, then, would be that "the discovery of the historicity of human existence," which Bultmann takes to involve a decisive break with "the idealistic tradition and its guiding metaphysics of the spirit," is entirely of a piece with the discovery of the "logic of relatives" and of the ontology to which it pointed, especially as developed by a neoclassical transcendental metaphysics that is at once broad and austere (GV, 3: 194).

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