The Tao of Heidegger
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The Unity of Yin and Yang: a Philosophical Assessment
The Unity of Yin and Yang: A Philosophical Assessment Thaddeus T'ui-chieh Hang National Chengchi University, Taipei "One yin ^ and one yang d, constitute what is called Tao 51"; "When yin and yang are united in their virtue, the soft and the hard attain their physical shape." These famous statements are drawn from the "Appended Remarks" (Hsi-tz'u Slit?) of the / Ching %M.. Since they were uttered more than two thousand years ago, they became the metaphysical foun- dation for the two great philosophical schools of China, namely, Taoism and Confucianism. For both these schools, yin and yang, two contrasting but mutually compensating components constitute unity in harmony. We shall endeavor to give an historical account of this concept, describe it phenomenologically, and venture a philosophical assessment from cos- mological, anthropological, as well as theological points of view. I. An Historical Account The origin of yin-yang ideas must be sought in very ancient times. In the Book of Poetry (Shih-ching I^M?i<) the words "yin" and "yang" signified the north and south sides of a mountain.1 In the Book of Historical Documents (Shu-ching US?) the two words never appeared together ex- cept in the apocryphal "Chou-kuan" /SJ1T. Even in the Analects of Con- fucius there is no mention of yin-yang. However, the eight trigrams were probably in use at the beginning of the Chou )*] dynasty (late 12th cen- tury B.C.). Since the eight trigrams consist of combinations of broken and 'James Legge, The Chinese Classics: Vol. IV, Book of Poetry (Taipei, 1972), Ode 19, p. -
Daodejing-Ivanhoe.Pdf
CHAPTER FOUR Laozi (“The Daodejing” ) Introduction Traditionally, Laozi q! is said to have been an older contemporary of Confucius and the author of the Laozi or Daodejing /-r. But most con- temporary scholars regard Laozi (literally “Old Master”) as a mythical char- acter and the Laozi to be composite work. The present version of the text consists of short passages, from a variety of sources, over half of which are rhymed. These were collected together into a single volume of eighty-one chapters that were then divided into two books. Book I consists of chap- ters one through thirty-seven, the dao /, “Way,” half of the text; Book II consists of chapters thirty-eight through eighty-one, the de -, “Virtue,” half. On the basis of this organization, this version of the text came to be known as the Daodejing, which means simply “The Classic of Dao and De.” This division in no way reflects the contents of the chapters them- selves, except that the first chapter begins with the word dao and the thirty- eighth chapter begins by describing the highest de. The text may have reached its present form sometime during the third or perhaps second cen- tury B.C.E. Another version of the text, named after its place of discovery, Mawangdui s™u, is similar in content and firmly dated to the middle of the second century B.C.E.But in the Mawangdui version, the order of the Books is reversed, giving us the Dedaojing. Though it was probably cobbled together from different sources, the Laozi may well have been assembled during a relatively short period of time and perhaps by a single editor. -
Virulence and Digital Culture
Virulence and Digital Culture Ryan E. Artrip Dissertation submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy In ASPECT: Alliance for Social, Political, Ethical, and Cultural Thought François Debrix, Chair Timothy W. Luke Brian Britt Patricia Nickel April 18, 2016 Blacksburg, VA Keywords: Technology; Digitality; Digital Culture; Production; Information; Representation; Referentiality; Virtuality; Viral Media; Virulence; Sexuality; Linguistic Theory; Baudrillard; Hyperreality; Virtual Reality; Implosion; Critical Theory; Political Theory; Cultural Theory; Critical Media Studies; Poststructuralism; Epistemology; Ontology; Metaphysics Copyright 2016 Virulence and Digital Culture Ryan E. Artrip ABSTRACT (academic) This dissertation is a theoretical study of the role of virality/virulence as a predominant technological term in the reproduction of social and cultural information in the digital age. I argue that viral media are not new phenomena, only the name is new. Media have always behaved as viruses; it is only when they become hyper-intensified in digital technology that their virulent function surfaces in language and culture. The project examines processes of self-replication and evolution undergone by various new media phenomena as they relate back to the global profusion of social networks, data centers, and cybernetic practices. Drawing from several contributions in media theory, political and social theory, and critical media studies, I argue that digital media have a hyper-intensifying effect on whatever objects, subjects, or realities they mediate or represent; thus networked societies are virulently swarmed by their own signs and images in information. Through an examination of three primary categories of digital proliferation—language, visuality, and sexuality—I situate digital culture in a framework of virulence, arguing that the digital may be best understood as an effect of cultural hyper-saturation and implosion. -
Depopulation: on the Logic of Heidegger's Volk
Research research in phenomenology 47 (2017) 297–330 in Phenomenology brill.com/rp Depopulation: On the Logic of Heidegger’s Volk Nicolai Krejberg Knudsen Aarhus University [email protected] Abstract This article provides a detailed analysis of the function of the notion of Volk in Martin Heidegger’s philosophy. At first glance, this term is an appeal to the revolutionary mass- es of the National Socialist revolution in a way that demarcates a distinction between the rootedness of the German People (capital “P”) and the rootlessness of the modern rabble (or people). But this distinction is not a sufficient explanation of Heidegger’s position, because Heidegger simultaneously seems to hold that even the Germans are characterized by a lack of identity. What is required is a further appropriation of the proper. My suggestion is that this logic of the Volk is not only useful for understanding Heidegger’s thought during the war, but also an indication of what happened after he lost faith in the National Socialist movement and thus had to make the lack of the People the basis of his thought. Keywords Heidegger – Nazism – Schwarze Hefte – Black Notebooks – Volk – people Introduction In § 74 of Sein und Zeit, Heidegger introduces the notorious term “the People” [das Volk]. For Heidegger, this term functions as the intersection between phi- losophy and politics and, consequently, it preoccupies him throughout the turbulent years from the National Socialist revolution in 1933 to the end of WWII in 1945. The shift from individual Dasein to the Dasein of the German People has often been noted as the very point at which Heidegger’s fundamen- tal ontology intersects with his disastrous political views. -
52 Philosophy in a Dark Time: Martin Heidegger and the Third Reich
52 Philosophy in a Dark Time: Martin Heidegger and the Third Reich TIMOTHY O’HAGAN Like Oscar Wilde I can resist everything except temptation. So when I re- ceived Anne Meylan’s tempting invitation to contribute to this Festschrift for Pascal Engel I accepted without hesitation, before I had time to think whether I had anything for the occasion. Finally I suggested to Anne the text of a pub- lic lecture which I delivered in 2008 and which I had shown to Pascal, who responded to it with his customary enthusiasm and barrage of papers of his own on similar topics. But when I re-read it, I realized that it had been written for the general public rather than the professional philosophers who would be likely to read this collection of essays. So what was I to do with it? I’ve decided to present it in two parts. In Part One I reproduce the original lecture, unchanged except for a few minor corrections. In Part Two I engage with a tiny fraction of the vast secondary literature which has built up over the years and which shows no sign of abating. 1. Part One: The 2008 Lecture Curtain-Raiser Let us start with two dates, 1927 and 1933. In 1927 Adolf Hitler’s Mein Kampf (volume II) was published. So too was Martin Heidegger’s magnum opus Being and Time. In 1933 two appointments were made: Hitler as Chancellor of the German Reich and Heidegger as Rector of Freiburg University. In 1927 it was a case of sheer coincidence; in 1933 the two events were closely linked. -
Situating Martin Heidegger's Claim to a “Productive Dialogue” with Marxism
South African Journal of Philosophy ISSN: 0258-0136 (Print) 2073-4867 (Online) Journal homepage: http://www.tandfonline.com/loi/rsph20 Situating Martin Heidegger's claim to a “productive dialogue” with Marxism Dominic Griffiths To cite this article: Dominic Griffiths (2017) Situating Martin Heidegger's claim to a “productive dialogue” with Marxism, South African Journal of Philosophy, 36:4, 483-494, DOI: 10.1080/02580136.2017.1342464 To link to this article: https://doi.org/10.1080/02580136.2017.1342464 Published online: 26 Nov 2017. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rsph20 Download by: [169.0.16.25] Date: 26 November 2017, At: 22:35 South African Journal of Philosophy 2017, 36(4): 483–494 Copyright © South African Journal of Philosophy Printed in South Africa — All rights reserved SOUTH AFRICAN JOURNAL OF PHILOSOPHY ISSN 0258-0136 EISSN 2073-4867 http://dx.doi.org/10.1080/02580136.2017.1342464 Situating Martin Heidegger’s claim to a “productive dialogue” with Marxism Dominic Griffiths Department of Philosophy, University of Johannesburg, South Africa Division of Studies in Education, University of the Witwatersrand, South Africa [email protected] This critical review aims to more fully situate the claim Martin Heidegger makes in “Letter on Humanism” that a “productive dialogue” between his work and that of Karl Marx is possible. The prompt for this is Paul Laurence Hemming’s recently published Heidegger and Marx: A Productive Dialogue over the Language of Humanism which omits to fully account for the historical situation which motivated Heidegger’s seemingly positive endorsement of Marxism. -
Èthos and Ek-Sistence Humanism As an Explicitly Ethical Preoccupation in Heidegger’S Letter on Humanism
Èthos and ek-sistence Humanism as an explicitly ethical preoccupation in Heidegger’s Letter on Humanism Thesis for obtaining a “Master of Arts” degree in philosophy Radboud University Nijmegen Name: Senne van den Berg Student number: s4433068 Supervisor: prof. dr. G. J. van der Heiden Second examiner: dr. V.L.M. Vasterling Date: 30-09-2020 I hereby declare and assure that I, Senne van den Berg, have drafted this thesis independently, that no other sources and/or means other than those mentioned have been used and that the passages of which the text content or meaning originates in other works - including electronic media - have been identified and the sources clearly stated. Place: Nijmegen, date: 30-09-2020. 2 Èthos and ek-sistence Humanism as an explicitly ethical preoccupation in Heidegger’s Letter on Humanism To stand under the claim of presence is the greatest claim made upon the human being. It is “ethics." 1 – Martin Heidegger Senne van den Berg Abstract: Martin Heidegger’s 1947 Letter on Humanism takes up a significant place in the oeuvre of the German philosopher. This important text is often discussed for two topics: Heidegger’s discussion of humanism, and his discussion of ethics as ‘abode.’ However, these two topics are being discussed isolated from each other, which obscures the inherent relation there is between the two for Heidegger. This paper will show that Heidegger’s discussion of humanism in the Letter is decisively shaped by his ethical preoccupations. I. Heidegger, humanism and ethics Martin Heidegger’s 19472 Letter on Humanism takes up a significant place in the oeuvre of the German philosopher. -
Rejoining Aletheia and Truth: Or Truth Is a Five-Letter Word
Old Dominion Univ. Rejoining Aletheia and Truth: or Truth Is a Five-Letter Word Lawrence J. Hatab EGINNING WITH Being and Time, Heidegger was engaged in thinking the Bword truth (Wahrheit) in terms of the notion of un concealment (aletheia).1 Such thinking stemmed from a two-fold interpretation: (1) an etymological analy sis of the Greek word for truth, stressing the alpha-privative; (2) a phenomenolog ical analysis of the priority of disclosure, which is implicit but unspoken in ordinary conceptions of truth. In regard to the correspondence theory, for example, before a statement can be matched with a state of affairs, "something" must first show itself (the presence of a phenomenon, the meaning of Being in general) in a process of emergence out of concealment. This is a deeper sense of truth that Heidegger came to call the "truth of Being." The notion of emergence expressed as a double-negative (un-concealment) mirrors Heidegger's depiction of the negativity of Being (the Being-Nothing correlation) and his critique of metaphysical foundationalism, which was grounded in various positive states of being. The "destruction" of metaphysics was meant to show how this negative dimension was covered up in the tradition, but also how it could be drawn out by a new reading of the history of metaphysics. In regard to truth, its metaphysical manifestations (representation, correspondence, correctness, certainty) missed the negative background of mystery implied in any and all disclosure, un concealment. At the end of his thinking, Heidegger turned to address this mystery as such, independent of metaphysics or advents of Being (un-concealment), to think that which withdraws in the disclosure of the Being of beings (e.g., the Difference, Ereignis, lethe). -
Heidegger, Being and Time
Heidegger's Being and Time 1 Karsten Harries Heidegger's Being and Time Seminar Notes Spring Semester 2014 Yale University Heidegger's Being and Time 2 Copyright Karsten Harries [email protected] Heidegger's Being and Time 3 Contents 1. Introduction 4 2. Ontology and Fundamental Ontology 16 3. Methodological Considerations 30 4. Being-in-the-World 43 5. The World 55 6. Who am I? 69 7. Understanding, Interpretation, Language 82 8. Care and Truth 96 9. The Entirety of Dasein 113 10. Conscience, Guilt, Resolve 128 11. Time and Subjectivity 145 12. History and the Hero 158 13. Conclusion 169 Heidegger's Being and Time 4 1. Introduction 1 In this seminar I shall be concerned with Heidegger's Being and Time. I shall refer to other works by Heidegger, but the discussion will center on Being and Time. In reading the book, some of you, especially those with a reading knowledge of German, may find the lectures of the twenties helpful, which have appeared now as volumes of the Gesamtausgabe. Many of these have by now been translated. I am thinking especially of GA 17 Einführung in die phänomenologische Forschung (1923/24); Introduction to Phenomenological Research, trans. Daniel O. Dahlstrom (Bloomington, Indiana University Press, 2005) GA 20 Prolegomena zur Geschichte des Zeitbegriffs (1925); History of the Concept of Time, trans. Theodore Kisiel (Bloomington, Indiana University Press, 1985) GA 21 Logik. Die Frage nach der Wahrheit (1925/26). Logic: The Question of Truth, trans. Thomas Sheehan GA 24 Die Grundprobleme der Phänomenologie (1927); The Basic Problems of Phenomenology, trans. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Lao Tzu and Francis Libermann on Living the Mystery Binh the Quach C.S.Sp
Spiritan Horizons Volume 2 | Issue 2 Article 9 Fall 2007 Lao Tzu and Francis Libermann on Living the Mystery Binh The Quach C.S.Sp. Follow this and additional works at: https://dsc.duq.edu/spiritan-horizons Part of the Catholic Studies Commons Recommended Citation Quach, B. T. (2007). Lao Tzu and Francis Libermann on Living the Mystery. Spiritan Horizons, 2 (2). Retrieved from https://dsc.duq.edu/spiritan-horizons/vol2/iss2/9 This Wellsprings is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Spiritan Horizons by an authorized editor of Duquesne Scholarship Collection. Horizons Lao Tzu and Francis Libermann on Living The Mystery MY sticism Binh The Quach, Contemporary uses of the term ‘mysticism’ include the whole C.S.Sp. gamut of experiences, teachings, techniques, lifestyles, etc., of A native of Vietnam and ‘mystics.’ One of the clearest definitions of ‘mysticism’ is that of currently serving as a missionary William Johnston. He defines it as the “wisdom or knowledge that in Hsinchu, Taiwan, Binh The is found through love; it is loving knowledge.” 1 He further asserts, Quach is a Spiritan from the “Mysticism is the core of authentic religious experience.” 2 This loving USA Western Province. He knowledge is efficacious because it leads to the transformation of holds M.A. and M.Div. degrees the individual. With this understanding of mystical theology in Biblical Studies from the Pontifical College Josephinum, as transforming mystical experience, we can eliminate those Columbus, Ohio, and a Ph.D. contemporary usages that equate mystical theology with mere in the Philosophy of World doctrines and theories of mystical experience, ignoring its Religions from the Graduate transforming effect. -
The Impossibility of Powerless Dasein and a Powerful World in Fundamental Ontology1
THE IMPOSSIBILITY OF POWERLESS DASEIN AND A POWERFUL WORLD IN FUNDAMENTAL ONTOLOGY1 Alice Koubová In this article we would like to concentrate on two corresponding issues of Heidegger’s fundamental ontology presented in his work, Being and Time.2 These issues concern the interpretation of the struc- ture of the potentiality-of-being of Dasein and of the character of the “world” and of innerworldly beings. We will come to two problem- atic points of this conception: to the theme of the so called affairs in the frame of description of the world and to the theme of the so called third mode of existence in the context of the modal transfor- mation from inauthenticity to authenticity via Angst, conscience and being-toward-death. These issues should confirm that in fundamental ontology Heidegger neglects a key and decisive characteristic of the human being—its powerlessness as well as the essential character of the world—its power. We will touch by this the inner boundary of fundamental ontology and refer to the potential transgression of this philosophy. Basic Concepts It is well known that the human being plays an exceptional part among all beings in fundamental ontology. The concept of Dasein does not simply designate the human being, but the human being as being “there”: “the term Da-sein as a pure expression of being.”3 Dasein is a human being which makes it possible for phenomena 1 This text is published thanks to the following research project of the Czech Sci- ence Foundation: “Philosophical Investigations of Body Experiences: Transdisciplinary Perspectives,” GAP 401/10/1164.