The Phenomenology of Religious Life presents the text of Heidegger's important 1920-21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of ...Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger's engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger reveals an impressive display of theological knowledge, protecting Christian life experience from Greek philosophy and defending Paul against Nietzsche.
Volume 18 of Martin Heidegger's collected works presents his important 1924 Marburg lectures which anticipate much of the revolutionary thinking that he subsequently articulated in Being and Time. ...Here are the seeds of the ideas that would become Heidegger's unique phenomenology. Heidegger interprets Aristotle's Rhetoric and looks closely at the Greek notion of pathos. These lectures offer special insight into the development of his concepts of care and concern, being-at-hand, being-in-the-world, and attunement, which were later elaborated in Being and Time. Available in English for the first time, they make a significant contribution to ancient philosophy, Aristotle studies, Continental philosophy, and phenomenology.
Ponderings XII–XV Heidegger, Martin; Rojcewicz, Richard
02/2017
eBook
Ponderings XII-XV is third in a series of four "Black Notebooks" which Martin Heidegger composed in the early years of World War II. As always with Heidegger, the thoughts expressed here are not ...superficial reflections on current events, but instead penetrate deeply into them in order to contemplate their historical importance. Throughout his ponderings, Heidegger meditates on the call for an antidote to the rampant technological attitude which views all things with a dismissive consumer mentality. Although this volume caused quite a scandal when originally published in German due to references to World-Judaism, English readers with access to the full text can now judge for themselves what Heidegger means in his use of that term. In style, this notebook is less aphoristic and more sustained than the previous ones, but remains probing, challenging, and fascinating.
The History of Beyng Heidegger, Martin; McNeill, William; Powell, Jeffrey
11/2015
eBook
The History of Beyng belongs to a series of Martin Heidegger's reflections from the 1930s that concern how to think about being not merely as a series of occurrences, but as essentially historical or ...fundamentally as an event. Beginning with Contributions to Philosophy (Of the Event), these texts are important for their meditations on the oblivion and abandonment of being, politics, and race, and for their incisive critique of power, force, and violence. Originally published in 1998 as volume 69 of Heidegger's Complete Works, this English translation opens new avenues for understanding the trajectory of Heidegger's thinking during this crucial time.
Volume 35 of Heidegger's Complete Works comprises a lecture course given at the University of Freiburg in 1932, five years after the publication of Being and Time. During this period, Heidegger was ...at the height of his creative powers, which are on full display in this clear and imaginative text. In it, Heidegger leads his students in a close reading of two of the earliest philosophical source documents, fragments by Greek thinkers Anaximander and Parmenides. Heidegger develops their common theme of Being and non-being and shows that the question of Being is indeed the origin of Western philosophy. His engagement with these Greek texts is as much of a return to beginnings as it is a potential reawakening of philosophical wonder and inquiry in the present.
Letter on “Humanism” Heidegger, Martin
Psihologìâ ì suspìlʹstvo,
12/2023, Letnik:
2, Številka:
2023
Journal Article
Recenzirano
The proposed translation of a small work-essay of one of the most influential thinkers of the 20th century, M. Heidegger (1889 – 1976), is an existential self-presentation of the unique philosophical ...thought in substantiating the meaning of being, the active presence of a human in the world in two mutually transitional dimensions of here-being: in the implementation of activity that reveals its essence, and in the action of the thought that thinks, allows the being to capture itself and gives it a w o r d, organizing itself as a l a n g u a g e. The being as an element of thought, unfortunately, “is brought to the altar of technical interpretation of thinking.” The accuracy of thought is reduced to operating with words, when a single word does not leave the pure element of being and expands its various semantic dimensions. And vice versa, “a thought comes to an end when it evades its element”, becoming, however, a tool of education, training and further – a matter of culture. That is why the thought “is the thinking of being”, where language is a home of its truth, “the tool of our domination over existence”. Therefore, “language is a home of being”, its enlightening-concealing presence. At the same time, “standing in the light of being... is the e x i s t e n t i a of a human” as a way of being inherent only to him and as an attributive property of namely human creation. There is the essence of here-being only in existentia, or in another way: the being of a light (= conscious) “here” is marked by the most important sign-trait of existentia. In this sense, a person is a substantially singled out being of “here”, its existing g a p, and at the same time “an ecstatic exit into the truth of being.” Metaphorically, Heidegger’s maxim is formulated as follows: “Man is the shepherd of the being”, where the last is the closest thing, which for him “remains the furthest, because he works with thought only existing, essential and is not able to think out the being as such.” It logically follows from this that intimacy exists as l a n g u a g e itself, that is, as “the home of being, living in which a person exists, since, protecting his truth, he belongs to it.” The humanity of a person is revealed in being as here-existentia which exists in reality as a destination, “becomes the defining event of history”, because, being present at this moment, it gives itself and at the same time refuses in itself. In this sense, being is a “gap event”, transcendence. And further, “the well-known “homelessness of the new European man” can be understood only in the light of being history and in the context of the homeland as closeness to being, because it is a sign of his obliviousness; and this means that “a person always considers and processes only essential”, i.e., what exists for him and not for the being as a secreted, although hiddenly filled with truth, e v e n t. On this reflexive amplitude of thoughts, Heidegger is more categorical: “homelessness is caused by the fate of being in the image of metaphysics, which is strengthened and at the same time hidden by it as homelessness”; and “man exists in abandonment”, essentially “there is an essentia whose entity, being existentia, is in living near” him. Highlighting the limitations of the human mind, the thinker criticizes humanism precisely because of its metaphysical understanding. Indeed, metaphysics does not ask questions about the t r u t h of being, but on the contrary, insists on forgetting it. Therefore, the word “humanism” must be returned to its essentially-historical meaning, its meaning must be revealed anew, first of all, by understanding the e s s e n c e of man, his eventfulness, existential feasibility. Furthermore, the concern for a return of humanity (humanitas) to man (homo) is justified. In this dimension, the essence of existentia as an ecstaticness is the “openness of being in the world.” “Being is a covering that covers a person, his existential essence, in its truth, building a l a n g u a g e as a home of existentia. That is why language is simultaneously the home of being and the home of a person.” The being thought goes beyond any theorizing, because it cares about l i g h t (=consciousness). This thought, listening to the gap of being, is an a c t i o n which goes beyond the format of any practice. “Thought breaks through action and deed...thanks to the pettiness of its inconclusive implementation.” The existential thought all-in-all “gives in its speech a w o r d to the ineffable meaning of being”, which breaks into the light, organizing itself as a linguistic way of manifesting being itself. In this constructive section, “the first l a w of thought is the appropriateness of speech about being as about event of truth,” in which “strictness of comprehension, thoroughness of language, and stinginess of words” rule. Therefore, Heidegger concludes, in the current world crisis, less philosophy is needed, and more attention to the t h o u g h t, which in future maturity is no longer philosophy, but existentia, which “thinks closer to the sources” and “paves with its narrative imperceptible furrows in language”.
A "readable and fluent" translation of a work that demonstrates a crucial shift in Heidegger's approach to Nietzsche in the late 1930s ( Phenomenological Reviews ). In Nietzsche's Second Untimely ...Meditation, Martin Heidegger offers a radically different reading of a text that he had read decades earlier. This evolution in his relationship with Nietzsche has a significant impact on his understandings of the differences between animals and humans, temporality and history, and the Western philosophical tradition developed. With his new reading, Heidegger delineates three Nietzschean modes of history, which should be understood as grounded in the structure of temporality or historicity. He also offers a metaphysical determination of life and the essence of humankind. Despite the fragmentary and disjointed quality of the original lecture notes that comprise this text, Ullrich Hasse and Mark Sinclair deliver a clear and accessible translation.
Heidegger's lecture course at the University of Marburg in the summer of 1925, an early version of Being and Time (1927), offers a unique glimpse into the motivations that prompted the writing of ...this great philosopher's master work and the presuppositions that gave shape to it. The book embarks upon a provisional description of what Heidegger calls "Dasein," the field in which both being and time become manifest. Heidegger analyzes Dasein in its everydayness in a deepening sequence of terms: being-in-the-world, worldhood, and care as the being of Dasein. The course ends by sketching the themes of death and conscience and their relevance to an ontology that makes the phenomenon of time central. Theodore Kisiel's outstanding translation premits English-speaking readers to appreciate the central importance of this text in the development of Heidegger's thought.
First published in 1988 as volume 63 of his Collected Works, Ontology-The Hermeneutics of Facticity is the text of Heidegger's lecture course at the University of Freiburg during the summer of 1923. ...In these lectures, Heidegger reviews and makes critical appropriations of the hermeneutic tradition from Plato, Aristotle, and Augustine to Schleiermacher and Dilthey in order to reformulate the question of being on the basis of facticity and the everyday world. Specific themes deal with the history of ontology, the development of phenomenology and its relation to Hegelian dialectic, traditional theological and philosophical concepts of man, the present situation of philosophy, and the influences of Aristotle, Luther, Kierkegaard, and Husserl on Heidegger's thinking. Students of Heidegger will find initial breakthroughs in his unique elaboration of the meaning of human experience and the "question of being," which received mature expression in Being and Time.
