Humans as Interpretive Animals: A Phenomenological Understanding of Why Humans Bear God's Image
The opening chapter of Genesis makes a lofty claim about the human condition: that humans are created in the image of God. But why can humans image God? This article examines four different interpretations of humans as interpretive animals. Following Martin Heidegger's account of Dasein, I argu...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Open Library of Humanities$s2024-
2022
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| In: |
Zygon
Year: 2022, Volume: 57, Issue: 3, Pages: 635-655 |
| Further subjects: | B
Phenomenology
B Interpretation of B Charles Taylor B Kathryn Tanner B Claudia Welz B Theological Anthropology B Martin Heidegger B image of God (imago Dei) |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The opening chapter of Genesis makes a lofty claim about the human condition: that humans are created in the image of God. But why can humans image God? This article examines four different interpretations of humans as interpretive animals. Following Martin Heidegger's account of Dasein, I argue that humans are interpretive animals, and as such, are suitable creatures to bear God's image. Humans as interpretive animals function as the image of God, not because of divine fiat; instead, humans in their capacities are open to being the image. My argument is not that the image of God is identifiable as particular human features. Instead, it is the fact that humans have specific capacities that make them interpretive animals (e.g., radical openness, thrownness, malleability) and that these traits are constitutive for what it means to be human. Alongside Heidegger, I draw on the works of Charles Taylor, Claudia Welz, and Kathryn Tanner. | ||
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