This book offers a fundamentally new account of the arguments and concepts which define Heidegger's early philosophy, and locates them in relation to both contemporary analytic philosophy and the ...history of philosophy. Drawing on recent work in the philosophy of mind and on Heidegger's lectures on Plato and Kant, Sacha Golob argues against existing treatments of Heidegger on intentionality and suggests that Heidegger endorses a unique position with respect to conceptual and representational content; he also examines the implications of this for Heidegger's views on truth, realism and 'being'. He goes on to explore Heidegger's work on the underlying issue of normativity, and focuses on his theory of freedom, arguing that it is freedom that links the existential concerns of Being and Time to concepts such as reason, perfection and obligation. His book offers a distinctive new perspective for students of Heidegger and the history of twentieth-century philosophy.
... a real philosophical page-turner, a book that is difficult to
put down, even given the complexity of its issues. -- Jeffrey
Powell This is a fine addition to existing books on
Heidegger's ...thought... The author has both a command of Heidegger and of how best
to elucidate him to a contemporary audience. -- David
Wood In Thinking with Heidegger, Miguel de Beistegui looks into
the essence of Heidegger's thought and engages the philosopher's transformative
thinking with contemporary Western culture. Rather than isolate and explore a single
theme or aspect of Heidegger, de Beistegui chooses multiple points of entry that
unfold from the same question or idea. De Beistegui examines Heidegger's
translations of Greek philosophy and his interpretations and displacements of
anthropology, ethics and politics, science, and aesthetics. Thinking with Heidegger
proposes fresh answers to some of philosophy's most fundamental questions and
extends Heideggerian discourse into philosophical regions not treated by Heidegger
himself.
El filósofo italiano Ernesto Grassi es ampliamente reconocido por sus estudios y reflexiones sobre el Humanismo renacentista; sobre la naturaleza metafórica del lenguaje; sobre el valor filosófico de ...la retórica y la poética; sobre la diferenciación entre dos tendencias históricas del pensamiento humanista italiano durante el Renacimiento, que él identificaba como una tendencia pragmática-retórica y una neoplatónica metafísica; sobre el valor de la imaginación y el ingenio como motores del pensamiento filosófico; y sobre todo, por su afirmación de que Heidegger malinterpretó todo lo anterior.
James Bahoh proposes a new methodology for explaining Heidegger's philosophy that solves a set of interpretive problems in his difficult later work and led to substantial inconsistencies in the ...scholarship. Bahoh reconstructs Heidegger's concept of event in relation to his theories of history, truth, difference, ground and time-space.
The Invention of a People explores the residual relation between Heidegger’s thought and Deleuze’s novelty. Contextualising the problematic of a people-to-come within a larger political and ...philosophical context, Janae Sholtz casts Deleuze’s project is cast as both an extension and radicalization of the Heideggerian themes of immanence, ontological difference and the transformative potential of art. Sholtz invents creative encounters which act as provocations from the outside, opening new lines of flight and previously unthought terrain. Ultimately she develops a diagrammatic image of a people-to-come that is constantly in flux and can answer the demands of the untimely future.
Abstract The paper discusses the question of the role of the relationship between thinking and poetizing, which is of immense importance for Heidegger's late work, in his early hermeneutics of ...facticity. Heidegger's early thinking is denoted with the search for the unconditionality of factical life in its historicity that cannot be comprehended neither under the conditions of a worldview nor of a strict science in Husserl's sense. In his search, he continually encounters the realms of art and poetry, which he experiences as fundamental points of orientation. Pri svojem iskanju Heidegger nenehno srečuje področji umetnosti in poezije, ki ju izkuša kot temeljna kažipota.
From the 1930s through the 1970s, the philosopher Martin Heidegger kept a running series of private writings, the so-calledBlack Notebook
s. The recent publication of theBlack Notebooksvolumes from ...the war years have sparked international controversy. While Heidegger's engagement with National Socialism was well known, theBlack Notebooksshowed for the first time that this anti-Semitism was not merely a personal resentment. They contain not just anti-Semitic remarks, they show Heidegger incorporating basic tropes of anti-Semitism into his philosophical thinking. In them, Heidegger tried to assign a philosophical significance to anti-Semitism, with "the Jew" or "world Judaism" cast as antagonist in his project.How, then, are we to engage with a philosophy that, no matter how significant, seems contaminated by anti-Semitism? This book brings together an international group of scholars from a variety of disciplines to discuss the ramifications of theBlack Notebooksfor philosophy and the humanities at large. Bettina Bergo, Robert Bernasconi, Martin Gessmann, Sander Gilman, Peter E. Gordon, Hans Ulrich Gumbrecht, Michael Marder, Eduardo Mendieta, Richard Polt, Tom Rockmore, Peter Trawny, and Slavoj Žižek discuss issues including anti-Semitism in theBlack Notebooksand Heidegger's thought more broadly, such as German conceptions of Jews and Judaism, Heidegger's notions of metaphysics, and anti-Semitism's entanglement with Heidegger's views on modernity and technology, grappling with material as provocative as it is deplorable. In contrast to both those who seek to exonerate Heidegger and those who simply condemn him, and rather than an all-or-nothing view of Heidegger's anti-Semitism, they urge careful reading and rereading of his work to turn Heideggerian thought against itself. These measured and thoughtful responses to one of the major scandals in the history of philosophy unflinchingly take up the tangled and contested legacy of Heideggerian thought.
"The heart of history, for Heidegger, is not a sequence of occurrences but the eruption of significance at critical junctures that bring us into our own by making all being, including our being, into ...an urgent issue. In emergency, being emerges."-fromThe Emergency of Being
The esotericContributions to Philosophy, often considered Martin Heidegger's second main work afterBeing and Time, is crucial to any interpretation of his thought. Here Heidegger proposes that being takes place as "appropriation." Richard Polt's independent-minded account of theContributionsinterprets appropriation as an event of emergency that demands to be thought in a "future-subjunctive" mode. Polt explores the roots of appropriation in Heidegger's earlier philosophy; Heidegger's search for a way of thinking suited to appropriation; and the implications of appropriation for time, space, human existence, and beings as a whole. In his concluding chapter, Polt reflects critically on the difficulties of the radically antirationalist and antimodern thought of theContributions.
Polt's original reading neither reduces this challenging text to familiar concepts nor refutes it, but engages it in a confrontation-an encounter that respects a way of thinking by struggling with it. He describes this most private work of Heidegger's philosophy as "a dissonant symphony that imperfectly weaves together its moments into a vast fugue, under the leitmotif of appropriation. This fugue is seeded with possibilities that are waiting for us, its listeners, to develop them. Some are dead ends-viruses that can lead only to a monolithic, monotonous misunderstanding of history. Others are embryonic insights that promise to deepen our thought, and perhaps our lives, if we find the right way to make them our own."
The state of emergency, according to thinkers such as Carl Schmidt, Walter Benjamin, and Giorgio Agamben, is at the heart of any theory of politics. But today the problem is not the crises that we do ...confront, which are often used by governments to legitimize themselves, but the ones that political realism stops us from recognizing as emergencies, from widespread surveillance to climate change to the systemic shocks of neoliberalism. We need a way of disrupting the existing order that can energize radical democratic action rather than reinforcing the status quo. In this provocative book, Santiago Zabala declares that in an age where the greatest emergency is the absence of emergency, only contemporary art's capacity to alter reality can save us.Why Only Art Can Save Usadvances a new aesthetics centered on the nature of the emergency that characterizes the twenty-first century. Zabala draws on Martin Heidegger's distinction between works of art that rescue us from emergency and those that are rescuersintoemergency. The former are a means of cultural politics, conservers of the status quo that conceal emergencies; the latter are disruptive events that thrust us into emergencies. Building on Arthur Danto, Jacques Rancière, and Gianni Vattimo, who made aesthetics more responsive to contemporary art, Zabala argues that works of art are not simply a means of elevating consumerism or contemplating beauty but are points of departure to change the world. Radical artists create works that disclose and demand active intervention in ongoing crises. Interpreting works of art that aim to propel us into absent emergencies, Zabala shows how art's ability to create new realities is fundamental to the politics of radical democracy in the state of emergency that is the present.
Sin embargo, más allá de las diferencias propiamente textuales, lo que nos interesa resaltar en este punto es que la traducción de J. Adrián Escudero se realiza en formato bilingüe, el cual tan solo ...parece haberse presentado una vez con anterioridad (en 1977 por la ya nombrada A. C. Gebhardt). Nótese que la noción expresada por Heidegger nos remite a pensar en los mortales como aquellos entes cuya singularidad ontológica radica en el habitar la tierra sabiéndose finitos; más que concebirse ellos dirigidos hacia el «ser de la muerte» (1977: 29), como si esta poseyera «modo de ser» alguno, los humanos son sabedores de la esencia de su mortalidad, es decir, de aquello que caracteriza lo propio del acto mortal, a saber: la finitud que es límite constituyente de la expresión ontológica humana. Si bien las distintas traducciones del término poseen rasgos semánticos comunes, tornando el conjunto del escrito adecuadamente inteligible, ha de considerarse si alguna de ellas hace mayor justicia al mensaje del filósofo alemán. Si bien las dos últimas traducciones del verbo no cambian en lo sustancial el sentido del mismo, conviene resaltar un matiz importante: la cuaternidad, como unidad que integra el cielo, la tierra, los mortales y los divinos, solo tiene cuidadosa articulación en la medida en que el humano «habite» respetando su esencia, esto es, en tanto en cuanto él se conduzca como mortal, salvando la tierra, acogiendo el cielo y esperando a los divinos.
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