Marcia Sá Cavalcante Schuback
To be in love is said here to be in the love, to be in Eros and understood as the same as being urged to experience the most proper meaning of existence.
Gatherings Volume 11, 2021
With contributions from: Scott M. Campbell, Lee Braver, Morganna Lambeth, Richard Polt, Harri Mäcklin, Jussi Backman, John J. Preston, David Liakos, Iain Thomson, Katherine Ward, William Blattner, Megan Altman, Carolyn Culbertson, and Timothy Quinn
Heidegger's Hidden Path: From Philosophy to Politics
W. J. Korab-Karpowicz
Asking the question of Being (and, drawing our attention to this question is his significant contribution) is an important addition to, but can never replace, asking moral questions in the spirit of rationality and freedom.
Laughing at finitude: Slavoj Žižek reads Being and Time
In Heidegger's path from transcendental philosophy through "thinking," Žižek would argue that Heidegger should have stuck with transcendentalism.
Machenschaft and Seynsgeschichte in the Black Notebooks: Heidegger on Nietzsche’s “Rediscovery” of the Greeks
Maybe Heidegger, relegating Nietzsche to the Roman, gains for himself the chance to claim the Greek other beginning. If so, the Alemannic and the local betray some of his ambitions, the fox, as Hannah Arendt spoke of him, pointing to physiognomic traits evident in the younger man, still present as Heidegger aged.
Heidegger’s ‘Letter on Humanism’: A Reading
By standing outside her Being in the truth of Being, the human preserves the essence of her Being.
Phenomenogony: Alcman and Heidegger on Θέτις and θέσις [PDF]
Doug C. Wise
Φύσις does not make sense, Dasein does.
From Object-Oriented-Ontology Worldlessness to Post-Nihilist Worldings
Sofya Gevorkyan & Carlos A. Segovia
What, viewed from a Heideggerian and early-Greek standpoint, [Gestell] suppresses, is, in the case of all non-human-made things, what we are willing to call their “translucent phenomenality,” i.e. their translucent-ness to “being” – their auto-poietic shining forth into the region of the unconcealed.
Time and Trauma: Thinking Through Heidegger in the Thirties with Richard Polt [Podcast]
No Easy Answers
Heidegger: πάθος as the thing itself
We have always already “suffered” the burden of thrown-openness as the clearing. No prior agent has acted upon ex-sistence, forced facticity upon us, thrown us into being-needed for the sake of intelligibility at all.
Enjoying Your Way Through a Dull Day
Allen Scult ticks away the moments on his This Old Man podcast.
The destiny of freedom: in Heidegger
[W]hat is sought is an understanding of freedom not as a foundation for being, in the sense of its ultimate explicability, but rather as the neutral event through which Dasein is situated before and amongst beings.
The Dwelling Perspective:
Heidegger, archaeology, and the
Palaeolithic origins of human mortality.
[B]oth social and cultural revolutions have driven the larger ‘human revolution’, or the general process of hominization along its trajectory towards ‘we moderns’. Such revolutions are necessary to fore-ground the Upper Palaeolithic record where local styles and time-space cultures are identifiable.
The Hermeneutics of Everydayness
On the Legacy and Radicality of Heidegger's Phenomenology
Thinking that is the not yet, that happens as the not yet of itself, has always anticipated the present.
Ontological recognition in The Recognitions [PDF]
Doug C. Wise
Entschlossenheit is not altogether for keeps: "Dasein is already in [Unentschlossenheit], and soon, perhaps, will be in it again." Yet in the phrase Gaddis puts to various uses semper aliquid haeret, a bit always sticks (flesh to soul, tell to fake, shit to heel); authentic Entschlossenheit "resolves to keep repeating itself;" a glimpse of 'radical opened-upness' sticks in the Sein.
The fundamental concept of teshuva makes room for thought, delineating a horizon in which it ultimately would be possible to illuminate the very event of “thinking”, as it unfolds in Heidegger’s efforts.
Usage and Dispensation: Heidegger’s Meditation on the Hand
Heidegger’s “originary ethics” must derive its directive, its normativity, its point of reference, hence its measure, from the questioning of being—from our thoughtful exposure to the ontological dimensionality into which that questioning throws us.
Martin Heidegger and Oriental thought: confrontations
João A. Mac Dowell
Heidegger kept unaltered his differentiated assessment of the Christian experience and its philosophical-theological interpretation. Religion as such constitutes a fundamental possibility of human existence, in the form of myth, as opposed to philosophy.
Authenticity and Heidegger’s Antigone
Wherever we locate the power, the claim is that the play first opens the Greek – and so Western – understanding of being (as uncanny, and so as φύσις) and of the human being as open to being and able to stand authentically towards it.
The Right of Reply to Professor Sheehan
The Heideggerian “questioning” is already a way of responding, and the politico-magical efﬁcacy of the invocation of being makes up for the “fundamentally” unsteady character of the intellectual construction: being is a nonhuman and anthropomorphic ﬁgure.
Nature and the individual
The 'outside' world is not for us what we see, just because it is out there. It's made from what we take care about, what's of interest to us. The things that are of no interest in us and are out there, are for us a residue, a waste product, compared to things that we have an interest in.
Schürmann’s Broken Hegemonies: Reading Alchemy in Heidegger, Angelus Silesius, and Nietzsche
Here Schürmann undertakes the reflective question, underway to be sure towards the event, the inception of Ereignis: “What, then, is it that already holds us? Nothing other than the post-principial economy made possible by technology as the completion of metaphysics.”
Heidegger on virtue and technology: the movement of nihilism
[W]hen Heidegger insists that the essence of Technik is not itself technisch, it may well be that the essence of techne is to be thought through an invocation of a movement of nihilism, in this double sense of a covering up of exactly that to which Heidegger is trying to draw attention.
A self‐similar figure in Hesiod and Heidegger [PDF]
Doug C. Wise
So from (Wer & Was) – beings – we get (Sein & (Wer & Was)) – being and beings, the ‘narrow’ ontological difference. Thence (Lichtung & (Sein & (Wer & Was))) – the ‘broad’ ontological difference between the clearing and being-and-beings.
Beyond Struggle and Power: Heidegger’s Secret Resistance
The philosophers must return to the cave not only in order to save the polis, but also in order to understand the political realm in its particularity after spending time in the light of the intelligible forms.
From Destruktion to the History of Being
The projection and configuring of possibility belongs, rather to Being itself as such, as a happening to which Dasein (or the Being of the human being) is exposed in advance – an antecedent happening or “event” (Ereignis) that “destines” Being in this or that historical manner.
Heidegger’s Middle Period (German and English): an index
Daniel Fidel Ferrer
The combined texts of GA 45, 65, 66, 69, 70, 71, and 73 are a total of 5242 pages. Seven volumes written in German by Heidegger (and a few pages of editors and translator notes). Five volumes of English translations. The combined total of indexed words adds up to 60,309 words.
Heidegger and Economics:
Withdrawal of Being in Capital
[T]he Gestell of technology can only enable global capital because, using Heidegger’s account of mathematics, economics is already embedded in the origin of the history of metaphysics
Heidegger, the pólis, the political and Gelassenheit
The πόλις is thus not political, but is that from which all that is human takes place (which is what history is), including and especially that which we call political. Thus our understanding of politics presupposes the πόλις and not the other way around.
Heidegger’s Disavowal of Metaphysics
In 1935 Heidegger very clearly credited the entire philosophical tradition – not just as far back as Plato, but including the Presocratics – with asking about entities as such and as a whole, which is to say, entities in their being. This is why in 1935 he was able to slide so easily back and forth between saying on one page that φύσις means “being itself” and on the very next page that it means “entities as such and as a whole”.
From φύσις to Nature, τέχνη to Technology: Heidegger on Aristotle, Galileo, and Newton
Heidegger sees in Aristotle here the last echo of the pre-Socratic insight that being is φύσις, since φύσις is not simply the imposition of form onto matter, but rather their primary and appropriate belonging together. Matter is formed in φύσις with an appropriateness that is not merely an ordering of what is on hand the way an artist organizes material into the work.
Heidegger's and Gadamer's translations of Aristotle, Metaphysics Λ 6 (DRAFT)
Ian Alexander Moore
“Also, movement—just as time—is holding itself together in itself according to its ontological sense. Accordingly, time is either the same as movement or a how in the manner of Being of movement.”
Is Gelassenheit Possible?
In the techno-industrial era, deluded moderns think they are in charge of world affairs, but in fact they are another means for maximizing power for its own sake.
10 most viewed English Heidegger pages on beyng.com in 2020
|The Principle of Reason||38|
|Pathmarks "Letter on 'Humanism'"||269|
|Poetry Language Thought "...Poetically Man Dwells..."||211|
|Nietzsche II "Who Is Nietzsche's Zarathustra?"||211|
|Being and Time||262|
|Basic Writings "The Question Concerning Technology"||311|
|Basic Questions of Philosophy"||134|
|Four Seminars "Le Thor 1969"||61|
|Contributions to Philosophy (of the Event)||278|
The Tao of Heidegger
Being and Time and Beyond
Heidegger is a process philosopher. Heidegger and Whitehead share a deep suspicion of the notion of “substance,” in regard to which Whitehead develops Hume’s Buddhist critique while Heidegger develops Nietzsche’s.
20 most viewed or downloaded documents on beyng.com in 2020
|Thomas Sheehan||Heidegger: The Three Meanings of ἀλήθεια|
|Eric D. Meyer||Review: Freedom to Fail by Peter Trawny|
|Franco Volpi||Dasein as Praxis|
|Thomas Sheehan||What does Heidegger mean by “time”?|
|Jeffrey Rubard||The Torso of Humanity|
|Eric D. Meyer||Apostrophe of Difference|
|Doug Wise||Dolores hears a Who|
|Patricia Glazebrook||Heidegger and Vandana Shiva|
|James M. Magrini||Die Auseinandersetzung with Heidegger’s Phenomenological Ontology|
|Eric D. Meyer||The Task of the Translator, or, How To Speak To Martin Heidegger’s Texts|
|Andrew Mitchell||What Is Called Drinking?|
|Doug Wise||Heidegger, Freud, and the other clearing|
|Doug Wise||Heidegger and Darwin|
|Richard Capobianco||Heidegger on Hebel|
|Thomas Sheehan||Emmanuel Faye: The Introduction of Fraud Into Philosophy?|
|Thomas Sheehan||L’affaire Faye: Faut-il brûler Heidegger?|
|William J. Richardson||Heidegger and the Problem of World|
|Doug Wise||Some natural history of sense-making|
|Doug Wise||On the essence of μύσται|
10 most viewed German pages on beyng.com in 2020
|Vorträge und Aufsätze "Das Ding"||182|
|Zur Sache des Denkens "Das Ende der Philosophie und die Aufgabe des Denkens"||85|
|Reden und andere Zeugnisse eines Lebensweges "Was ist das Sein selbst?"||424|
|Sein und Zeit||220|
|Die Grundbegriffe der Metaphysik: Welt, Endlichkeit, Einsamkeit||527|
|Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz||234|
|Vorträge und Aufsätze "Bauen Wohnen Denken"||152|
CRISPR critters – Ereignis as deconstraint [PDF]
Doug C. Wise
Deconstraint is also the key notion in Heidegger’s analysis of the concepts ‘poor in world’ and ‘world-forming.’ Deconstraint is particular and local in the former and general and global in the latter. Radical deconstraint in the dimension of ‘taking-as’ distinguishes human being from the rest of the biota.
Introduction to Metaphysics
New online reading group starting in January.
Is Gelassenheit Possible?
Mortals are oriented toward the entities that show up, not toward their showing up (Being) as such, and certainly not toward the clearing that allows for such showing up.
I did another annual sweep for dead links on Ereignis. The most common problem were hyperlinks that don't respond at all; the machine at the other end is gone. I remove those items from Ereignis. In some cases the institution (.edu or .org) or publisher (.com) still exists, but they've adopted a new scheme, and the link to the person or book returns not-found. In those cases, I just remove the hyperlink and leave the announcement.
On the Question Concerning the Determination of the Matter for Thinking
Translated by Richard Capobianco and Marie Göbel
As far as the clariﬁcation of its leading ideas and their introduction into all ﬁelds of knowledge is concerned, cybernetics is still in its infancy. Its dominance is assured, however, because cybernetics itself is already steered by a power that stamps the character of planning and steering not only on the sciences, but also on all human action.
Article in the International Encyclopedia of Ethics
Lawrence J. Hatab
For Aristotle, φρόνησις was different from τέχνη, because the goal of the latter is something external to action, while the former involves the active life of the soul itself. Heidegger saw this element of Aristotle’s thought as important for advancing non-scientific forms of truth and preparing a model for the being of Dasein, in non-subjective, world-disclosive terms. The fact that Aristotle focused this discussion of truth on the virtues of the soul allows an avenue for exploring a robust sense of ethical virtue by way of Heidegger’s thought.
Pain is Being Itself: Heidegger’s Algontology
Ian Alexander Moore
Heidegger claims that such an experience would not occur within the domain of beings, Seiendes (physics); it accordingly would not be of something particular, whether physiological or psychological. Nor, moreover, would it occur within the domain of the being, Sein, of beings(metaphysics); it accordingly would not be of something common to all entities, both physiological and psychological. Rather a proper experience of pain would be an experience on the order of being itself (Seyn), an experience that would “unsettle metaphysics at its core” and “transform the human being’s relation to truth”
Heidegger on Historicity and Schicksal in Sein und Zeit §74
Heidegger’s crucial paraphrase of Aristotle refers not to Dasein’s past in any sense but to its existential aheadness, its Zukünftigkeit or futurity. Dasein’s essence is to be always becoming itself, coming-to (zu-kommen) what it always already is: its mortal thrown-a-headness unto death.
I've added the paraphrastic translation at the end of this paper to §74 of the Being and Time App.
Gatherings: The Heidegger Circle Annual
Volumes 10, 2020
Richard Polt, Kevin Aho, Robert Manning, Friedrich-Wilhelm von Hermann, David C. Abergel, Lawrence Berger, George Saad, Peg Birmingham, Gregory Fried, Laurence Hemming, Julia A. Ireland, Elliot R. Wolfson, Ian Alexander Moore, Anthony Vincent Fernandez, Carlos Zorrilla, Gregory P. Floyd, John Preston, John Rose
The Ursprung of entrepreneurship in The Founder [PDF]
Doug C. Wise
In “Entwicklung” Schumpeter specifies das Neue as discontinuity, a break with ‘before’: “The change transmuting one imprinted form [eine geprägte Form] into another one must represent a crack [Riß], a jerk [Ruck], or a leap [Sprung].”
Ereignis in Heidegger's works
GA links in progress.
Günter Figal, Diego D'Angelo, Tobias Keiling and Guang Yang
With contributions from: Jeff Malpas, Markus Wild, Tristan Moyle, Thomas Buchheim, Claudia Baracchi, Damir Barbarić, Jussi Backman, Nikola Mirkovic, Andrew J. Mitchell, Hans Ruin, and Sylvaine Gourdain.MORE
Book now available as a single page.
Heidegger and Aristotle
Translated by Pete Ferreira
The decade preceding the publication of Being and Time (1927), from the last years of the first period at Freiburg and the entire period in Marburg, is characterized in its speculative terrain by the strength with which, in engaging Aristotle, Heidegger puts into action this foundational intent. From a general point of view, it comes together as an urge for a truly radical philosophical knowledge, in the need to locate and determine the primary source from which it springs before it unfolds, and to which it later returns, the live wire of philosophizing.
What Is Philosophy?
[O]ur discussion does not set itself the task of winding up a fixed program. But it would like to prepare all who are participating for a gathering in which what we call the Being of being appeals to us. By naming this we are considering what Aristotle already says.
Τὸ ὄν λεγέται πολλαχῶς.
Cerisy-la-Salle, Normandy, August 1955.
Strauss, Rorty, Derrida, Dugin and the Philosophical Constitution of the Political
Beginning with Heidegger is an in-depth examination of the influence that Martin Heidegger’s inceptual thought exerted on Leo Strauss, Richard Rorty, Jacques Derrida and Alexander Dugin. How did these vastly different thinkers employ Heideggerian concepts to define their own philosophies and often antagonistic politics?
Heidegger's Theory of Truth and its Importance for the Quality of Qualitative Research
Rauno Huttunen and Leena Kakkori
At its best, qualitative research works like a great poem, causing the reader to experience ‘evocation’ and to see the world through different eyes. Then a new horizon opens, and this process Heidegger describes as the ‘happening’ (Ereignis) of the truth.
On dopamine [PDF]
Doug C. Wise
[I]nsight is the essence of technology and down in the engine‐room is the impulse drive, the dopaminergic reward circuit.
Virtual Philosophy Network
Public philosophy groups
We are an international network of 43 public philosophy groups with a combined membership of over 50,000 people. Our groups have held thousands of public philosophy events in total.
I am currently in two virtual Heidegger exegetical reading groups in my time zone; Basic Writings on the Discord D&GQC server (instructions for joining Friday's discussion) and Nietzsche 3-4 with the Phoenix Philosophy Meetup Group. Go live!
Another Look at Heideggerian Cinema:Cinematic Excess, Antonioni’s Dead Time and the Film-Photographic Image as Copy
Michael Josiah Mosely
Profound boredom is in fact, for Heidegger, the mood connected to originary time; it can be said that through the setting forth of the earth in the dead time of L'eclisse we may become attuned into profound boredom.
Heidegger Zum Ereignis-Denken (GA 73): An Index
Daniel Fidel Ferrer
An Index to Martin Heidegger’s (1889-1976) two printed volumes Zum Ereignis-Denken; Gesamtausgabe Volumes GA 73.1 and GA 73.2 (published in October 2013).
New Basic Writing reading group hosted on the D&G Discord server.
Continental Philosophy Discord Server Announcement
Explaining Discord Reading Groups on Philosophy [PDF] [MP3]
Based on the Deleuze and Guattari Quarantine Collective
How to participate in an online reading group on Discord servers to read your favorite philosophical books with others from around the World.
The Existential Implications of Releasement to the Clearing
slows down and unclutters the time-space of our existence
As a modality of νοεῖν which make possible the relationship of coping and getting along and its 'with which', φρόνησις is our proximate way of being-understanding, this guiding our everyday dealing with the worldly beings as beings which could also be otherwise, while the other fundamental modality of νοεῖν, σοφία, is the actualization or the radicalization of that previous understanding, as the pure-understanding (reine Verstehen) which seizes a being as it is always what it is.
Topology of being and its limit theorem [PDF]
Doug C. Wise
No experience, no matter how ursprünglich, can disclose an embedding dimension of the distinction horizon/Open because all experience takes place only within and by virtue of the horizon/Open, sense-making, affective/cognitive ‘taking-as.’
Heidegger's phenomenological decade
It is one thing to say that a better account of life is found in Aristotle's Ethics than in post-Cartesian subjectivistic theories; it is quite another to say that philosophy itself is essentially phronesis. That is simply the obverse error of the theoretism it is supposed to replace.
Heidegger on technology and Gelassenheit: wabi-sabi and the art of Verfallenheit
Hence Heidegger’s famously eponymous recommendation to us that we use technology but without letting it "entangle" us. We are, that is to say, to employ technological devices and practices while detached from them, able to "let go of them any time", able in other words (and it is this that seemingly defies us today) to "let them alone".
Clare Pearson Geiman
Prior to 1934, Heidegger consistently interprets τέχνη as the know-how that pertains to handicraft; after 1934, Heidegger turns to τέχνη itself, and to his original blurring of τέχνη with φρόνησις, to find the possibility of a higher knowing that unifies them in a reconceived τέχνη.
From Existentialism to Humanism and back
In-between Sartre's "Existentialism is a Humanism" and Heidegger's "Letter on Humanism"
In characterizing the world as will to power [Nietzsche] had, unfortunately, fallen back into an attempted answer. He had lost sight of the question of Being which [Hölderlin] faced more squarely and poetry could, in this way, claim preeminence over philosophical thought.
Amnesia at the Beginning of Time: Irigaray's Reading of Heidegger In The Forgetting of Air
By forming her response to Heidegger from the passages of his own text—but from a perspective distinct from his own—Irigaray puts into question the unarticulated ethical implications of his positive ontology. She ‘clears the ground’, to employ a Heideggerian motif, so that the “previously neglected powers” of his philosophy may be released.
On Books and ‘Altars Consecrated to an Unknown God’ Reading Heidegger’s Beiträge
Today, beyond any of this, we live on the terms of the virtual, our machination is that of social media, the digital, our connected, constantly agitated life lived here and elsewhere at all times. We need a new language for today’s time‑space.
Sapir, Whorf, and Wittgenstein on the referential whole and Irre [PDF]
Doug C. Wise
In 1930 Heidegger gives untruth a special name, die Irre, ‘errancy.’ ... Because we ek-sist and in-sist by these systems we “already stand within errancy,” for the dynamics of these systems inherently produces error and illusion; Irre is constitutive of existence as a modality of sense-making.
The Origin of the Work of Art
translated by Roger Berkowitz and Philippe Nonet
Heidegger's Reading of Heraclitus
The event of φύσις is as much the event of rising into unconcealment as that of suppressing into concealment; for all that comes forth into shining much remains left behind in oblivion.
Jussi Backman, Taylor Carman, Daniel O. Dahlstrom, Graham Harman, Michael Marder, Richard Polt
Taking Heidegger’s proposals into consideration, we can ask: Do we need an alternative to presence as an understanding of being?
Individuation, Responsiveness, Translation: Heidegger’s Ethics
Eric Sean Nelson
[H]ow Dasein responds to interruption is the key to its individuation: Whether the break itself is recognized as such and its questionability intensified or whether it is excluded as nonsense – as the “nothing” is habitually disclosed in average existence – or – like death – integrated into the identity of everydayness.
Epochal Polemics: Thinking with and against Heidegger after the 'Black Notebooks'
The polemos, rather than the idea, captures what Heidegger believes is most important about human existence: that it is finite, connected to a specific tradition rather than the universal; that it is temporal rather than linked to the eternal, be it the forms, God, or secularized versions of these, such as human rights; and that it is historical rather than an abstraction based on generalized characteristics of human nature.
The End of Entwurf and the Beginning of Gelassenheit
The crucial point, as Heidegger emphasizes, is not to trace Verstehen down to the innermost constitution of transcendence, but to note its “essential unity” with “finding oneself …” (my translation of Befindlichkeit) and with “thrownness.”
Bedeutsamkeit as scaling: das Offene, ὁ καιρός, ma and mu [PDF]
Doug C. Wise
To see the gleam or hear the ‘pure noise’ of meaning requires the occurrence of some mode of ma, a darkness or a stillness, a rift in the continuum of Bedeutsamkeit.
Translate one with circumspection during the corona circumscription.
Can We Drop the Subject? Heidegger, Selfhood, and the History of a Modern Word
Lawrence J. Hatab
Heidegger did not think that fundamental ontology was a strict departure from, or replacement for, the Western philosophical tradition. The meaning of being as he saw it was simply concealed within, and even implicit in, that tradition.
φρόνησις in Heidegger's works
The Light Switch and the sixth extinction [PDF]
Doug C. Wise
The difference between authentic and inauthentic choice appears to rest in the extent of freedom for repurposing, redirecting, and so on. Whereas inauthentic choice takes the inherited possibilities as simply given ‘in themselves’ for reactualizing or not, authentic choice takes them as ‘empty,’ for reinterpreting and refabricating to cope with one’s thrown circumstances.
What Does Heidegger Mean by the Transcendence of Dasein?
In Beiträge zur Philosophie (Vom Ereignis), Heidegger also acknowledges that his speaking of ‘human Dasein’ in Being and Time and elsewhere had been misleading – since it suggested there might be another kind of Dasein, e.g., animal or plant Dasein. In fact, only human beings can be Dasein.
Indexes for some of Martin Heidegger's titles
Heidegger Schwarze Hefte (1931-1948)
Martin Heidegger Esoteric Writings
Anmerkungen I-V (Schwarze Hefte 1942-1948)
Überlegungen XII-XV (GA96)
Martin Heidegger on the Greeks
Martin Heidegger 1910-1932
Being and Time, Sein und Zeit (1927)
Returning the World to Nature: Heidegger’s Turn from a Transcendental-Horizonal Projection of World to an Indwelling Releasement to the Open-Region
Bret W. Davis
In proper thinking as non-willing, one is released from the will to determine the being of beings on one’s own, by transcending or “stepping over” beings to form a horizon of meaning in which they are then allowed, or compelled, to show themselves as objects. And one is released into a relation of waiting upon, listening and responding to, that in which one belongs.
Philosophy and the Problem of Beauty in Heidegger’s Translation of “Justice”
Heidegger’s philosophical project is, of course, predicated on remembering the question of being. The question I am asking is not whether this question deserves remembering, as it certainly does. Rather, the question I am asking is whether Heidegger’s excesses are directly the result of his forgetting of φρόνησις
Dasein as Praxis: the Heideggerian assimilation and the radicalization of the practical philosophy of Aristotle
Heidegger takes his bearings from Aristotle precisely because Aristotle still retains the plurality of the uncovering attitudes of human life and, in the 6th book of the Nichomachean Ethics, offers the first systematic analysis differentiating the three fundamental uncovering attitudes of the soul, to wit, θεωρία, ποίησις and πρᾶξις, together with the specific forms of knowledge which go along with them, namely, σοφία, τέχνη and φρόνησις.
Shadow-jumping, corner-peeping, and related arts [PDF]
Doug C. Wise
So Heidegger claims that human existence – the sense-making life of ever generating what-fors and whys – is itself ohne Warum, without why.41 Which, again, appears to be another way of saying that being-in-the-world is devoid of intrinsic nature: no svabhāva; only dependent origination, thrownness; pratītyasamutpāda, Geworfenheit.
Most viewed and downloaded documents from beyng.com in 2019
Hidden Gnosis and the Path of Poiēsis
Conceptual resonances of hermeneutics, temporality, language, nothingness and being in the Kabbalah.MORE
Let me know if you find something in this bibliography that's not already on this web site.
Heidegger’s Thinking of Difference and the God-question [DOCX]
Fundamental ontology has to unfold itself under a theological epoché and only on the basis of what is so unfolded, one can turn to the god-question as one of the regional ontologies, which would provide the ontological basis for a specific theology as a positive science like Christian theology.
Event and Nothingness
[U]niquely because of the nothing, that is, when the human being is held out into the nothing, hovers over it, and holds the site of nothingness in Dasein, is there questioning, thought, philosophy, culture, technology, etc.
Heidegger’s Black Night: The Nachlass & its Wirkungsgeschichte
But, and of course, it transpires that there is no ‘secret’ to the secret notebooks (understood as a covert or concealed texts) and saying so seems to be a cover term for expressing difficulties in commandeering open ‘access’ to archives that are not archives at all but family papers held by aphilosopher’s sons.
Angst and the North Carolina law of mortgage [PDF]
Doug C. Wise
In 1927 Heidegger published Being and Time; in 1928 Sturges published his mortgage article; in 1929 Wittgenstein returned to philosophy. All three and others were non-colluding instigators of this inversion: the Umschlag from svabhāva to pratītyasamutpāda – the turnover from the metaphysics of inherent being to the phenomenology of Geworfenheit, thrownness, mutually conditioned origination – ‘relationality’ in Andrew Mitchell’s term.
The Reception of Heidegger's Phenomenology in the United States
Is what we have said above really what Heidegger meant? Finding out whether the preceding five points do in fact represent what he was driving at throughout his career would require revisiting and rethinking most (if not all) of the 96 (and soon to be 102) volumes of the Gesamtausgabe.But who is up for such a lifetime of research?
Being and Timelessness: Edith Stein's Critique of Heideggerian Temporality
For Heidegger, time is the fundamental existential category: an authentic grasp of time allows Dasein both to project itself or ‘run ahead’ (vorlaufen) to the very edge of its existence and to lay hold of the way in which its past lives on as a ‘having-been’ (Gewesenheit) within a present which is consequently ‘stretched’. Time therefore unifies Dasein within a threefold model of ecstatic temporality.
The Phenomenology of Internal Time-Consciousness
edited by Martin HeideggerTranslated by James S. Churchill
he Phenomenology of Internal Time-Consciousness is a translation of Edmund Husserl’s Vorlesungen zur Phänomenologie des inneren Zeitbewußtseins. The first part of the book was originally presented as a lecture course at the University of Göttingen in the winter semester of 1904–1905, while the second part is based on additional supplementary lectures that he gave between 1905 and 1910.