In NDPR Anthony D. Traylor reviews
Bradley B. Onishi's The Sacrality of the Secular: Postmodern Philosophy of Religion
Heidegger's breakthrough discovery (beginning with the summer lecture course in 1919) is that all Neo-Kantian talk of "value" (the stuff of "worldviews") presupposes a more original encounter with the world which is prior to its theoretical articulation by both science and philosophy. Understood pre-theoretically, meaning is something that arises immediately out of lived-experience (Erlebnis) and takes hold of me directly. This recovery of pre-objectified experience (what Heidegger calls the "es weltet" or the "it worlds") before it has undergone a process of "de-vivification" (Ent-lebnis) marks, for Heidegger, the critical juncture not only for the fate of meaning but for the future of philosophy itself if we are to avoid the "abyss" of worldly reification, or as Onishi has it, Weberian disenchantment. Insofar as the es weltet unfolds within the temporal flow of "factical life," it resists reduction to rational mastery and reveals a certain "uncanniness" or layer of mystery that situates worldly meaning in close proximity to what we normally think of as the "sacred."