Abstract The assimilation of phenomenology by theology (namely of Heidegger by Karl Rahner) exemplifies how a pre-existing philosophical framework can be imported into a theological system by being suffused with belief. Although one would imagine that the incommensurability between philosophy and religion would thus be overcome, the two disciplines risk to remain, given the sequels of the ‘French debate’, worlds apart, separated by a leap of faith. In this paper I attempt to uncover what grammatical similitudes afforded Rahner formal transference in the first place. Uncovering analogous uses of contemplative attention, namely between Heidegger and Simone Weil, I hope to demonstrate the filial relationship between existential phenomenology and Christian mysticism. I propose that attention is a key factor in both systems of thought. Furthermore, I propose that: 1) attention, the existential hub between subject and phenomena, provides a base for investigating methodologies, as opposed to causal relations, in philosophy and religion; 2) that the two attentional disciplines of meditation and contemplation, spiritual practices designed to shape the self, also constitute styles of thinking; and 3) the ‘turn’ in the later Heidegger’s philosophy is a strategic point to inquire into this confluence of styles of thinking, evincing the constantly dynamic and intrinsically tight relation between philosophy and theology.

中文翻译：

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存在的程式化：作为海德格尔和基督教神秘主义的存在中心

摘要神学对现象学的同化（卡尔·拉纳（Karl Rahner）的海德格尔（Heidegger））说明了如何通过充斥信念将已有的哲学框架引入神学体系。尽管人们可能会想像这样可以克服哲学与宗教之间的不可通约性，但鉴于“法国辩论”的续集，两门学科因信仰的飞跃而彼此分开，因此有可能保留这两个学科。在本文中，我试图揭示什么语法上的相似性首先为拉纳提供了正式的迁移。我发现海德格尔与西蒙娜·威尔之间的沉思关注的相似用法，我希望证明存在现象学与基督教神秘主义之间的孝道。我认为注意力是这两种思想体系中的关键因素。此外，我建议：1）注意力是主体与现象之间的存在中心，为研究哲学和宗教中与因果关系相对的方法论提供了基础。2）冥想和沉思这两个注意学科，旨在塑造自我的精神实践也构成了思维方式；3）海德格尔后期哲学的“转向”是探究这种思维方式交汇的战略要点，表明哲学与神学之间始终存在着动态和内在的紧密联系。旨在塑造自我的精神实践，也构成思维方式；3）海德格尔后期哲学的“转向”是探究这种思维方式交汇的战略要点，表明哲学与神学之间始终存在着动态和内在的紧密联系。旨在塑造自我的精神实践，也构成思维方式；3）海德格尔后期哲学的“转向”是探究这种思维方式交汇的战略要点，表明哲学与神学之间始终存在着动态和内在的紧密联系。