David Odell-Scott

The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological analysis of Da-sein, as human being-in-the-world. Second, in this the ‘concept of time’ gives way to the analysis of the ‘being of the clock.’ What is this being of the clock that makes evident the fundamental temporality of Da-sein? This question is rehearsed in Division Two of Being and Time. My claim is that the fundamental insight into the nature of time revealed by the encounter between Bergson and Einstein is that time extemporizes itself. Temporality “is” not a being but a process that temporalizes itself, precisely because it “is not.”

"Ontological difference," "logos," and "the four-fold" are thematized in a study of Martin Heidegger's later work on the endings of metaphysics in terms of ontology and theology. Special attention is given to Heidegger's work with the fragments of Heraclitus. ;The study considers the implications of the deconstructive critique of Christian theology. In response to the suggestion by Robert Orr and Mark C. Taylor that the four-fold in Heidegger's later work, and deconstructive thought in general, yield an "incarnational" manner of thinking, the Christian doctrines of the incarnation are considered. In a detailed reading of the orthodox doctrine of the incarnation traced in the Chalcedonian Creed, we discover that the term "incarnation" is offered as a Latin translation/interpretation of the Greek term oikonomia. Further, we find that the doctrine of the oikonomia is assessed to be a mystery in the creed because the Christological event which it traces violates the metaphysics and epistemology of orthodox Christian onto-theology. ;It is commonly held that the doctrine of the mysterious oikonomia/ incarnation plays upon themes present in the Pauline epistles, e.g., "in Christ," "baptism," and "reconciliation." We find that Paul's Christology violates the coherence of onto-theology and serves to deconstruct causal explanation and hierarchial privileging. In other words, Christos disrupts the theological enterprise. Special consideration is given to the gender difference in the texts. Interestingly, we find that in the Pauline epistles gender hierarchies are deconstructed. Male and female are coincidental opposites in Christ with neither gender enjoying a privileged status. ;The study concludes that the implications of Heidegger's later work yields an ending to theology which is not unlike the ending traced in the orthodox Christology of the faith, i.e., the doctrine of the mysterious oikonomia. It is a closure which may be traced from the beginning of Christian thought in the difference between Christos and Theos