Abstract In Heidegger, fear reveals the thing to be feared in a fuller way than theory can. However, anxiety is distinct from fear, for while fear is directed towards a specific thing within the world, anxiety is anxious about existence itself, disclosing the totality of Being. A similar method could be applied to faith. Arguably, faith is a mood; a feeling of trust in the divine that can be phenomenologically consistent and overwhelming. However, faith is not necessarily directed towards a specific object within the world. One cannot point and say: “God is right there!” Indeed, attempts to do so through miracles, teleology or dialectics have been roundly critiqued by the Western tradition. But then what is this mood of faith disclosing if not something within the world? Perhaps, like anxiety, faith is not revealing an object within the world, but the world as a totality. Since God—at least the God central to much of the Judeo-Christian tradition—is not a being but Being itself (or in some formulations is actually ‘beyond being’), God therefore cannot be disclosed in the world as an object but has to be disclosed as that which is transcendently beyond it. Such a conclusion does not simply flee the realm of the everyday, but derives from, and legitimates, basic descriptions of religious experience. Specifically, Judeo-Christian descriptions of (1) divine providence, (2) happiness/ joy, (3) the eschatological ‘not yet’, and (4) Divine Hiddenness. This paper will argue that appropriating Heidegger’s phenomenological method in his discussions of fear/anxiety and applying them to Judeo-Christian descriptions of faith thus leads to a radically different ontology from that of Heidegger himself, offering a renewed basis for religion that contrasts the nothingness revealed by anxiety with the divinity revealed by faith, challenging us to weigh for ourselves which mood is more swaying.

中文翻译：

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存在与永恒的信念：将海德格尔的焦虑与宗教经验并置

摘要在海德格尔中，恐惧以比理论更全面的方式揭示了要恐惧的事物。但是，焦虑与恐惧是不同的，因为恐惧是针对世界上的特定事物的，而焦虑则是对生存本身的焦虑，从而揭示了存在的全部。类似的方法可以应用于信仰。可以说，信仰是一种心情；对神的信任感在现象学上可能是一致的并且是压倒性的。但是，信仰不一定指向世界上的特定对象。一个人不能指出：“上帝就在那里！” 确实，西方传统对通过奇迹，目的论或辩证法来实现这一目标的尝试进行了全面的批判。但是，如果世界上没有某种东西，那么这种公开的信仰情绪又是什么呢？也许就像焦虑一样，信念并没有在世界上揭示出一个对象，但整个世界。由于上帝（至少是犹太教-基督教传统大部分核心的上帝）不是存在而是存在本身（或者在某些表述中实际上是“超越存在”），因此，上帝不能作为一个客体在世界上被揭示，但具有超越其超越而被披露。这样的结论不仅可以逃离日常生活的境界，而且可以从对宗教经验的基本描述中获得合法性。具体而言，犹太教-基督教徒对以下方面的描述：（1）神的天意，（2）幸福/快乐，（3）末世论的“还没有”和（4）神隐。