Martin Heidegger
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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. -
Beyond Westphalia: Rethinking Fundamental Ontology in IR Written by Andreas Aagaard Nohr
Beyond Westphalia: Rethinking Fundamental Ontology in IR Written by Andreas Aagaard Nohr This PDF is auto-generated for reference only. As such, it may contain some conversion errors and/or missing information. For all formal use please refer to the official version on the website, as linked below. Beyond Westphalia: Rethinking Fundamental Ontology in IR https://www.e-ir.info/2012/07/05/beyond-westphalia-rethinking-fundamental-ontology-in-ir/ ANDREAS AAGAARD NOHR, JUL 5 2012 ‘Our task is to broaden our reasoning to make it capable of grasping what, in ourselves and others, precedes and exceeds reason’ – Maurice Merleau-Ponty[1] The Western philosophical tradition has been entrenched in a particular understanding of human beings by Plato’s love for theory. Theory, the notion that the universe can be understood in a detached and abstract way, by finding the principles that underlie the abundance of phenomena was surely powerful. And in effect, Plato held that we could have a theory of everything, even human beings and their relation to the world.[2] Man had to crawl out of the cave, where his existence had been meek shadow imagery. To be sure, this means that Plato had an implicit theory of how human beings relate to things. As such, the tradition has been build on the basic understanding of human beings as subjects contemplating, or relating to, objects. Man is a cogito, a thinking subject – a rational animal – in a world of objects. The consequence of this assumption is a categorical split between the mind and the world. So much becomes clear in the philosophy of René Descartes, who tried to doubt everything until there was only one thing he could not doubt: his own existence. -
University of California Santa Cruz Heidegger
UNIVERSITY OF CALIFORNIA SANTA CRUZ HEIDEGGER: ONTOLOGICAL POLITICS TO TECHNOLOGICAL POLITICS A dissertation submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in PHILOSOPHY by Javier Cardoza-Kon June 2014 The dissertation of Javier Cardoza-Kon is approved: ____________________________________ Professor David C. Hoy, chair ____________________________________ Professor Abraham Stone ____________________________________ Carlos A. Sanchez, Ph.D. _____________________________ Tyrus Miller Vice Provost and Dean of Graduate Studies Copyright © by Javier Cardoza-Kon 2014 Table of Contents Abstract. iv Dedication. v Introduction. 1 Chapter 1: Cultural Identity and Two Politics. 14 Chapter 2: Polemos, Auseinandersetzung, and Unconcealment. 50 Chapter 3: Auseiandersetzung, Nietzsche, and the Politics of Nihilism. 77 Chapter 4: Technology and We Late-Moderns. 113 Conclusion: Heidegger’s in the Contemporary World. 160 Bibliography and Abbreviations of Cited Material 173 iii Abstract Heidegger: Ontological Politics to Technological Politics. By Javier Cardoza-Kon As Heidegger himself has done with Nietzsche in claiming that he will articulate what Nietzsche meant but never said metaphysically, I also do with Heidegger in terms of politics. On my reading there are two kinds of politics in Heidegger’s middle and late thought that are, for the most part, murky and confused. There is a politics of ontology the deals with the encountering and articulating of what beings are and what Being itself is. There is also a politics on the more familiar level of societies and the policies that different groups establish and follow. It is in terms of the second type of politics that Heidegger is most often attacked, and for good reason. -
Derrida and Heidegger in France
Derrida and Heidegger in France TOM ROCKMORE, Duquesne University For a long period after the war, roughly from the rise of structuralism in the 1950s until the publication of Victor FarIas's Heideggerand Nazism in 1987, Martin Heidegger played a crucial role as the single most important thinker of "French" philosophy.1 In recent years, Jacques Derrida, in some ways a quintessentially French thinker, has become, with Hans-Georg Gadamer, one of Heidegger's two most important exponents. Heidegger's special role in French philosophy is attributable to a number of circumstances, including the tireless advocacy of Jean Beaufret, who, more than any other person, promoted Heidegger's position and defended it against criticism, especially against criticism motivated by Heidegger's turn toward Nazism. After Beaufret's death in 1982, Derrida increasingly assumed Beaufret's mantle as Heidegger's most important French proponent. Derrida's theory emerged within a generally Heideggerian atmosphere. Although never wholly uncritical, he has contributed in important ways to maintaining a French reading of Heidegger. Since the resurgence of interest in Heidegger's Nazism and the subsequent, rapid decline of Heidegger in France, Derrida has assumed a double role as both critic and staunch defender of a certain French view of Heidegger. This paper considers the complex interaction between Denida and Heidegger in France. Heidegger's effect on his students takes different forms. Many limit themselves to exegesis of the master's thought, while others develop ideas that are often influenced, even strongly influenced, by Heidegger's position. Gadamer, who attended Heidegger's lectures as a student, was unable to break free from his master's influence for many years. -
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. -
Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy*
Inquiry, 47, 380–412 Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy* Iain Thomson University of New Mexico The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally- destructive ethical and metaphysical presuppositions inherited from modern philosophy. Eco-phenomenology’s critiques of subject/object dualism and the fact/value divide are sketched and its positive alternatives examined. Two competing approaches are discerned within the eco-phenomenological movement: Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact, and values should be grounded in these proto- ethical facts; Heideggerians and Levinasians articulate a transcendental ethical realism according to which we discover what really matters when we are appropriately open to the environment, but what we thereby discover is a transcendental source of meaning that cannot be reduced to facts, values, or entities of any kind. These two species of ethical realism generate different kinds of ethical perfectionism: naturalistic ethical realism yields an eco-centric perfectionism which stresses the flourishing of life in general; transcendental ethical realism leads to a more ‘humanistic’ perfectionism which emphasizes the cultivation of distinctive traits of Dasein. Both approaches are examined, and the Heideggerian strand of the humanistic approach defended, since it approaches the best elements of the eco-centric view while avoiding its problematic ontological assumptions and anti-humanistic implications. I. Introduction: Uncovering the Conceptual Roots of Environmental Devastation What happens when you cross phenomenology with environmental philoso- phy? According to the editors of Eco-Phenomenology: Back to the Earth Itself, you get an important interdisciplinary movement. -
Overturning the Paradigm of Identity with Gilles Deleuze's Differential
A Thesis entitled Difference Over Identity: Overturning the Paradigm of Identity With Gilles Deleuze’s Differential Ontology by Matthew G. Eckel Submitted to the Graduate Faculty as partial fulfillment of the requirements for the Master of Arts Degree in Philosophy Dr. Ammon Allred, Committee Chair Dr. Benjamin Grazzini, Committee Member Dr. Benjamin Pryor, Committee Member Dr. Patricia R. Komuniecki, Dean College of Graduate Studies The University of Toledo May 2014 An Abstract of Difference Over Identity: Overturning the Paradigm of Identity With Gilles Deleuze’s Differential Ontology by Matthew G. Eckel Submitted to the Graduate Faculty as partial fulfillment of the requirements for the Master of Arts Degree in Philosophy The University of Toledo May 2014 Taking Gilles Deleuze to be a philosopher who is most concerned with articulating a ‘philosophy of difference’, Deleuze’s thought represents a fundamental shift in the history of philosophy, a shift which asserts ontological difference as independent of any prior ontological identity, even going as far as suggesting that identity is only possible when grounded by difference. Deleuze reconstructs a ‘minor’ history of philosophy, mobilizing thinkers from Spinoza and Nietzsche to Duns Scotus and Bergson, in his attempt to assert that philosophy has always been, underneath its canonical manifestations, a project concerned with ontology, and that ontological difference deserves the kind of philosophical attention, and privilege, which ontological identity has been given since Aristotle. -
Primordial Freedom: the Authentic Truth of Dasein in Heidegger's
IWM Junior Visiting Fellows Conferences, Vol. IX/2 © 2000 by the author Readers may redistribute this article to other individuals for noncommercial use, provided that the text and this note remain intact. This article may not be reprinted or redistributed for commercial use without prior written permission from the author. If you have any questions about permissions, please contact Klaus Nellen at IWM, Spittelauer Laende 3, A - 1090 Vienna, e-mail <[email protected]>. Preferred Citation: Craig M. Nichols. Primordial Freedom: The Authentic Truth of Dasein in Heidegger’s ‘Being and Time’. In: Thinking Fundamentals, IWM Junior Visiting Fellows Conferences, Vol. 9: Vienna 2000 Primordial Freedom: The Authentic Truth of Dasein in Heidegger’s ‘Being and Time’ Craig M. Nichols Heidegger’s project of an existential fundamental ontology in Being and Time1 is novel in so many ways that one can easily lose sight of what Heidegger is actually 1 References to Being and Time will be indicated in the body of the text with SZ, followed by the page number of the original German edition [Martin Heidegger, Sein und Zeit (Tübingen: Max Niemeyer Verlag, 1993)] and the page number of Joan Stambaugh’s recent translation [Martin Heidegger, Being and Time: A Translation of “Sein und Zeit,” trans. Joan Stambaugh (Albany: State University of New York Press, 1996)]. I have chosen to highlight Stambaugh’s translation for two reasons. In the first place, her renderings go a long way toward breaking apart certain locutions which have tended toward a rigid “scholasticization” of Heideggerian thought. Second, Stambaugh has a particular sensitivity to the influence of German idealism on Heidegger’s thought and reflects this in various translation choices, whereas the standard Macquarrie and Robinson translation—certainly an outstanding achievement in its own right—in my opinion, fails to capture this crucial aspect of Heidegger’s masterwork in a suf- ficient manner. -
Heidegger's Basic Assumptions
Daniel O. Dahlstrom Heidegger’s Basic Assumptions If we improve our understanding of ordinary talk of physical things, it will not be by reducing that talk to a more familiar idiom; there is none. It will be by clarifying the connections, causal or otherwise, between ordinary talk of physical things and various further matters, which in turn we grasp with help of ordinary talk of physical things. W. V. O. Quine, Word and Object1 In Being and Time Heidegger sets out from three assumptions: first, that we generally have some understanding of what it means to be, some sense of being; second, that this understanding matters to us and, in an essential way, constitutes our manner of being; and third, that we are capable of giving an appropriate analysis or interpretation of this understanding.2 These are by no means the only suppositions driving the project begun in Being and Time but they certainly figure among its most basic assumptions. The first of these assumptions is Heidegger’s „preontological“ and „preexistential“ assumption, the second his „existential“ assumption, and the third his „ontological“ assumption. These basic assumptions, moreover, exhibit an order that is equally basic to Heidegger’s project at the time. The existential assumption presupposes the preontological assumption and his fundamental ontology presupposes the existential character of our preontological sense of being. Despite an increasing appreciation of the relevance of many of Heidegger’s investigations to concerns of contemporary analytic philosophers, these basic assumptions continue to be roundly viewed with a mixture of suspicion and bemusement. It would be extremely difficult – and no attempt will be made here – to give an adequate explanation of all the reasons for this recalcitrance. -
HAAS, ALEXANDER, MA August 2020
HAAS, ALEXANDER, M.A. August 2020 PHILOSOPHY MARION, HEIDEGGER, AND THE QUESTION OF GIVENNESS (74 pp.) Thesis Advisor: Gina Zavota In Being Given, Jean-Luc Marion claims that Heidegger errs in subordinating the givenness of phenomena to Ereignis, unduly restricting the ways in which phenomena can be said to “give themselves”. The problem, however, is that without this stricture, we are unable to make certain distinctions that are indispensable for understanding phenomena in the diversity of their appearing. Take, for example, technological phenomena (e.g., televisions, radios, computers, etc.) On Marion’s account, these phenomena give themselves; show themselves insofar as they give themselves. But is this really giving, or instead, a kind of intrusion, a permeating of our space by technological phenomena? What Marion is missing, is a robust account of the context, or better, the locus of apparition that allows us to differentiate the ways in which phenomena show up. I will argue that Heidegger’s notion of Ereignis is such a locus. MARION, HEIDEGGER, AND THE QUESTION OF GIVENNESS A thesis submitted To Kent State University in partial Fulfillment of the requirements for the Degree of Master of Arts by Alexander Haas August 2020 © Copyright All rights reserved Except for previously published materials Thesis written by Alexander Haas B.A., Kent State University, 2015 M.A. Kent State University, 2020 Approved by _______________________________, Advisor Gina Zavota _______________________________, Chair, Department of Philosophy Michael Byron