The Frankfurt School philosopher Herbert Marcuse (1898–1979) studied with Martin Heidegger at Freiburg University from 1928 to 1932 and completed a dissertation on Hegel’s theory of ...historicity under Heidegger’s supervision. During these years, Marcuse wrote a number of provocative philosophical essays experimenting with the possibilities of Heideggerian Marxism. For a time he believed that Heidegger’s ideas could revitalize Marxism, providing a dimension of experiential concreteness that was sorely lacking in the German Idealist tradition. Ultimately, two events deterred Marcuse from completing this program: the 1932 publication of Marx’s early economic and philosophical manuscripts, and Heidegger’s conversion to Nazism a year later. Heideggerian Marxism offers rich and fascinating testimony concerning the first attempt to fuse Marxism and existentialism.   These essays offer invaluable insight concerning Marcuse’s early philosophical evolution. They document one of the century’s most important Marxist philosophers attempting to respond to the “crisis of Marxism”: the failure of the European revolution coupled with the growing repression in the USSR. In response, Marcuse contrived an imaginative and original theoretical synthesis: “existential Marxism.”
Irene McMullin's Existential Flourishing (Cambridge University Press, 2018) weaves together virtue ethics and existential phenomenology: the influence of Heidegger and Levinas, in particular, is ...clear throughout. This paper provides a summary of McMullin's elegantly argued position and raises a number of possible concerns, particularly regarding the interaction of Aristotelian and Phenomenological assumptions. I focus specifically on the role of the 2nd-person perspective, on the links between exemplars and socialisation, and on the problem of those who, as Nietzsche put it, "are both evil and happy - a species on which the moralists are silent.
The recent renewal of interest in the philosophy of Henri Bergson has increased both recognition of his influence on twentieth-century philosophy and attention to his relationship to phenomenology. ...Until now, the question of Martin Heidegger's debt to Bergson has remained largely unanswered. Heidegger's brief discussion of Bergson in Being and Time is geared toward explaining why he fails in his attempts to think more radically about time. Despite this dismissal, a close look at Heidegger's early works dealing with temporality reveals a sustained engagement with Bergson's thought. In The Origin of Time, Heath Massey evaluates Heidegger's critique of Bergson and examines how Bergson's efforts to rethink time in terms of duration anticipate Heidegger's own interpretation of temporality. Massey demonstrates how Heidegger follows Bergson in seeking to uncover "primordial time" by disentangling temporality from spatiality, how he associates Bergson with the tradition of philosophy that covers up this phenomenon, and how he overlooks Bergson's ontological turn in Matter and Memory. Through close readings of early major works by both thinkers, Massey argues that Bergson is a much more radical thinker with respect to time than Heidegger allows.
No es lo mismo el «primerizo Heidegger», con sus reminiscencias escolásticas y teológicas, con el «olor» aún a hombre de pueblo, provinciano, de antiguo alumno del Seminario y pretendiente al ingreso ...en la Compañía de Jesús, a quien solían confundir en Marburgo con el conserje, que el profesor luego purgado por presunto «?lonazismo», que escribía sobre otros temas que luego le preocuparon. Entre ellos, podemos considerar su famosa conferencia-trabajo sobre «La cuestión de la Técnica» («Die Frage nach der Technik»), pronunciada en la Academia Bávara de las Bellas Artes, en la ciudad de Munich, el año 1953, y que sería luego publicada, pero eso ya en el año 1954.El análisis de dicha conferencia va a ser uno de los temas centrales de lo que aquí vamos a abordar, basándonos para ello en la interpretación, o hermenéutica, de uno de sus más grandes continuadores, defensores y comentaristas, como fuera el ?lósofo francés, judío de origen argelino, Jacques Derrida (1930-2004). Este lúcido pensador ha brillado como tal vez ningún otro lo hizo en la constelación de los pensadores franceses del siglo XX, como Michel Foucault, Gilles Deleuze, etc.Pretendemos aclarar conceptos, estudiar las trayectorias de su pensamiento y despejar lo más posible aquellos oscuros nubarrones que se han venido cerniendo sobre Martin Heidegger y sus «hijos» ?losó?cos.
This work aims to propose a series of biographic-metaphoric-fictional reflections based on the proper name/signature erasure of the narrator in the novel Mil rosas roubadas (2014) wrote by the ...Brazilian (from Minas Gerais), literary criticist and essayist Silviano Santiago. This study emerges from the proper name/signature comprehension as traces that can be erased, of an ‘escrevivência’ crossed by presentifications of the absences from the death and the act of surviving (Silviano Santiago) to the loss of someone loved (Ezequiel Neves). In this way, we will take, as a support, the biographical criticism (Souza, 2002, 2011) (Nolasco, 2010, 2018) and the philosophic assumptions made by Jacques Derrida e Geoffrey Bennington as an epistemological basis of our discussions. It will be justified, mainly, through the concepts of proper name (Bennington, 1996) (Derrida, 1995, 1996, 2009), trace (Amaral, 2000) (Derrida, 2014) and ‘escrevivência’ (Evaristo, 2017a). Beyond the mentioned criticists at the theoretical referential we will take, as a support, Roland Barthes and Martin Heidegger to circumscribe our considerations in instances and games of proper languages to a critic biographic theorization which we pursue in this essay. Therefore, regarding the expected results, we will try to make it explicit that the line contained in the proper name/signature can neither be the origin nor the end but rather, an element that disappears and reappears simultaneously. Thus, even though Silviano erases his signature in the literary corpus of Mil rosas roubadas novel, his ‘escrevivência’ goes beyond himself going further the erasure and advancing his proper name, which, on the other hand, is inappropriate, for excellence.
This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile ...involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as a "gerundive" mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To explore this, she establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile, but presents a conversation with them in relation to this question that reflects new aspects in their work. Attempting to think and express this difficult sense of time from within exile, Time in Exile engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, Sá Cavalcante Schuback reveals new philosophical and theoretical modes to understand what it means to be present in times of exile.
Given the extent of our immersion in a technological world, just what it could it mean to sustain a free relation to technology? Heidegger's reflections about the possibility of establishing a "free ...relation" to technology take on a renewed urgency today in the context of the push toward hybridisation and human enhancement. The present paper grapples with this question by engaging the debate between mediation theorists and proponents of the capability approach. I contend that while mediation theory has been heralded as a great advance in rethinking our relationship to technology, it goes too far in blurring the distinction between the human and the technological, thereby eroding the possibility of establishing a free relation. While the so-called capability approach holds out the promise of correcting for this excess, it threatens to fall prey to a purely instrumentalist conception of the relationship. In response, the present paper seeks to build on the strengths of the capability approach while correcting for its weaknesses by reinforcing its ontological and ethical credentials through appeal to both Heidegger and Aristotle. Thus construed, it is contended, this approach can provide a framework within which we can still productively shape and direct technological advances notwithstanding the extent of our immersion in a technological world. In this sense, it can be seen to hold out the possibility of sustaining a free relation to technology. KEYWORDS: Capability Approach; Mediation Theory; Coeckelbergh; Heidegger; Aristotle
...the denial leads to a positive result: during the epoch of the so-called final god, all controversial distinctions, such as theism, pantheism, and atheism, will have come to an end.First the ...priests walked out, then the temples closed, and finally the statues of the gods were broken beyond repair....early Italian humanism was born in a new awareness of language that strongly opposed the metaphysicians of its time, including Marsiglio Ficino and Pico della Mirándola.16 Despite his historical error on the origins of the humanist movement, Heidegger made an important point....when he recognized the sacred as a formal quality of Being, which he explicitly stated in the Letter on Humanism: "Only from the truth of Being can the essence of the holy be thought.
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