By Schubert Ogden
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In interpreting Bultmann, I have argued that, even on his own use, "self-understanding," or "understanding of existence," includes indefinitely more than an
understanding merely of myself, in abstraction from others, the world, and God. Thus I say, for example, that, in his view, "the reality of our own existence precisely as selves or persons," which is "the reality always already disclosed to each of us non-sensuously, in our own unique self-understanding,"
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... the existence of which he speaks 'is in no way "the inner life of a human being," which can be understood apart from all that is other than it and encounters it (whether the environment, fellow human beings, or God).' For 'human beings exist only in a context of life with "others," only in encounters: ' and 'existentialist analysis endeavors to develop an appropriate conceptuality in which this can be grasped and understood as such.' This means that to exist as a human being is to be related understandingly not only to oneself and to the world of other persons and things, but also to what Bultmann usually speaks of in such contexts simply as 'a transcendent reality' (eine transzendente Wirklichkeit), or, somewhat more fully, as 'an other, unworldly power that is not visible to objectifying thinking' (eine jenseitige, unweltliche Macht, die dem objektivierenden Denken nicht sichtbar wird) ("Toward Interpreting the Language of Spirit: The Legacy of Rudolf Bultmann," in Language and Spirit: 94, 100). |
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