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Seyn), which both shelters and preserves the mystery of the divine. In the process, it is argued that the "question of God" cannot be developed in a historical vacuum, but must also be joined with, and depend upon, the "turning around" of Heidegger's own question from "Being and Time" to "Time and Being" – in other words, hinge upon the "turning in enowning." The designation of the "theological difference" not only holds the key to understanding the flight and arrival of the gods, but also the counter-resonance of what is singular and ownmost in the "letting be" of the divinities, that is, in granting them the leeway to abide in their mystery." />
pp. 111-133
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