Welcome to my Heidegger site.
It contains information on the German philosopher Martin Heidegger (1889-1976)
and links to related web pages in English.

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From Destruktion to the History of Being

William McNeill

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

Patricia Glazebrook

[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

Tracy Strong

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

Taylor Carman

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

Patricia Glazebrook

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?

Michael Zimmerman

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.

Heidegger: πάθος as the thing itself

Thomas Sheehan

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.

10 most viewed English Heidegger pages on in 2020

Text Page
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
Heraclitus Seminar 161
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

Stefan Schindler

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 in 2020

Author Document
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 Daseintropy
Doug Wise On the essence of μύσται

10 most viewed German pages on in 2020

Text Page
Vorträge und Aufsätze "Das Ding" 182
Platon: Sophistes 17
Zur Sache des Denkens "Das Ende der Philosophie und die Aufgabe des Denkens" 85
Seminare 262
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
Zum Ereignis-Denken 758

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?

Michael Zimmerman

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

Martin Heidegger

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.

Heidegger, Martin

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

Thomas Sheehan

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.

Indiana University Press

New book

Paths in Heidegger's Later Thought

Edited by

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.



Book now available as a single page.

Heidegger and Aristotle

Franco Volpi

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?

Martin Heidegger

[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.

New book

Beginning with Heidegger

Strauss, Rorty, Derrida, Dugin and the Philosophical Constitution of the Political

Michael Millerman

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]

Kent Palmer

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

Richard Capobianco

slows down and unclutters the time-space of our existence

Heidegger's phronesis

Gabriel Popa

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

Steven Crowell

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

Babette Babich

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".

Heidegger's Antigones

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"

Heidegger’s Nietzsche

Hans Sluga

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

Joanne Faulkner

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

Babette Babich

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

Martin Heidegger

translated by Roger Berkowitz and Philippe Nonet

Heidegger's Reading of Heraclitus

Brian Bard

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.

Beyond Presence?

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'

Gregory Fried

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

Joydeep Bagchee

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.

Uncollected Texts

Martin Heidegger

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?

Dermot Moran

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

Daniel Ferrer

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”

Lucas Fain

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

Franco Volpi

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 in 2019

Document Views/Downloads
Eric D. Meyer - Review: Freedom to Fail by Peter Trawny 825
Tom Sheehan - Heidegger: The Three Meanings of ἀλήθεια771
Andrew Mitchell - What Is Called Drinking?625
Doug Wise - Heidegger and Darwin598
Doug Wise - Dolores hears a Who530
Tom Sheehan - What does Heidegger mean by “time”?492
Eric D. Meyer - Apostrophe of Difference 425
Richard Capobianco - Heidegger on Hebel479
Jeffrey Rubard - The Torso of Humanity453
Patricia Glazebrook - Heidegger and Vandana Shiva451

Indiana University Press

New book

Heidegger and Kabbalah

Hidden Gnosis and the Path of Poiēsis

Elliot R. Wolfson

Conceptual resonances of hermeneutics, temporality, language, nothingness and being in the Kabbalah.



Heidegger Bibliography

Miles Groth

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]

Thomas Kalary

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

Krzysztof Ziarek

[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

Babette Babich

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

Thomas Sheehan

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

James Orr

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.

Indiana University Press

New printing

The Phenomenology of Internal Time-Consciousness

Edmund Husserl

edited by Martin Heidegger

Translated 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.


Die Auseinandersetzung with Heidegger’s Phenomenological Ontology: A Heideggerian Account of the Film Experience [PDF]

James M. Magrini

The viewer, as preserver and participant, is there with the images and what is depicted in and through an attuned mode of dwelling in the midst of the image, Being-in the midst of the world the images open and establish.

Nietzsche's Horizon and the Enigma of Motion [PDF]

Jessica S. Elkayam

[H]orizon functions as that openness toward closure that moves Dasein by opening and bounding the limited expanse that is Dasein’s very Being.

Buddha, Heidegger, entropology [PDF]

Doug C. Wise

Glancing forward to Heidegger’s take for a clue, we read that “Da-­‐sein expends itself primarily for itself as a being that is concerned about its being, whether explicitly or not. Initially and for the most part, care is circumspect taking care of things. Expending itself for the sake of itself, Da-­‐sein ‘uses itself up’.” That account emphasizes the experience of ongoing dissipation.

Revisiting Heidegger’s Concept of Being in the Anthropocene

Magdalena Hoły-Łuczaj

Reexamining the relationship between using proper-ly and using up will help to address the wider problem of whether beings in Heidegger’s ontology can affect each other, mutually shaping each other’s identity (or peculiarity), which is the central theme in Heidegger’s oeuvre.

Rethinking the Possible: On the Radicalization of Possibility in Heidegger's Being and Time

William McNeill

Heidegger, in his work of the 1920s and beyond, will in effect inaugurate a new thinking of possibility that will exceed the parameters set by the first, Greek beginning of philosophy, which became established in Aristotle’s ontology.

Twelve Theses on Heidegger or What Comes Before The "After"?

Thomas Sheehan

The analytic moment (μαθών) aims at showing
how ex-sistence is the Open (cf. SZ I.1-2)
what ex-sistence as the Open does (cf. SZ I.3).

The Phenomenological Kant: Heidegger’s Interest in Transcendental Philosophy

Chad Engelland

In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approaching phenomenology (1925-1927), then advancing phenomenology (1927-1929), and finally again approaching phenomenology (1930 and after).

Attention as the Way to Being

Lawrence Berger

As essentially related to being, attention is the abyssal ground for all modes of human engagement, be they walking, talking, reflecting, etc. Its movement is the very movement of our being, which is how we participate in the being of all that is.

[Bumped. Added link to paper version.]

Gatherings: The Heidegger Circle Annual

Volume 9, 2019


Richard Polt, Richard Capobianco, Ian Alexander Moore, Jennifer Gammage, Paul Gyllenhammer, Onur Karamercan, Khafiz Kerimov, Jussi Backman, Taylor Carman, Daniel O. Dahlstrom, Graham Harman, Michael Marder, Casey Rentmeester, Pascal Massie, Benjamin Brewer, Jessica Elkayam, Daniel O. Dahlstrom

Print version

On the essence of μύσται: the case of American Cosmic [PDF]

Doug C. Wise

On Sheehan’s interpretation whenever Heidegger claims “It is not we who ...” he’s not implying “It is that weird thing over there which ...” Instead Heidegger is referring to the Dasein im Mensch, the existential-structural openedness in people, a structural component we may experience, if we do, as something ‘other.’

Heidegger’s Failure to Overcome Transcendental Philosophy

Eric S. Nelson

In Heidegger’s argument, time cannot be said to be constituted by the subject, as existentially reinterpreted temporality constitutes the very sensibility of Dasein’s being from the unchosen thrownness of birth to the inappropriable facticity of death, which indicates two occasions that define human Dasein while defying the meaning and sense-making activities of the subject.

Leo Strauss's Critique of Martin Heidegger

David Tkach

Through this Destruktion, then, we can discover the history of ontology as a series of responses to Heidegger’s formulation of the question of the meaning of Sein. This indicates Heidegger’s novelty as seemingly the first philosopher since Plato and Aristotle to have brought forth this question in the first place, or at least to have made the question appear in this way.

Integrative Perspective Martin Heidegger and the Question of Being

Emmanuel Iwuagwu

In Heidegger’s thought, since DASEIN is his own possibility, we can never speak of him as something completed, something stable or fixed. DASEIN never quite is. He is constantly realizing his possibilities.

What does Heidegger mean by “time”?

Thomas Sheehan

Thus, in keeping with Augustine, Heidegger defines “time” as “the fact that I am dis-closed.”163 But along with this “distance,” human being also “returns to” (i.e., remains with) itself and the things it encounters as it renders them meaningfully present in terms of one or another possibility.

I can no longer google the link to the original PDF.

Jean Wahl's letter to Heidegger [PDF]

Translated by

Anna Johnson and Ian Alexander Moore

The question as to whether your philosophy is or is not Ex-istenzphilosophie matters rather little to me.— In a sense, Plato’s philosophy is Existenzphilosophie. The death of a man who is Socrates, and his existence, is at the center.

The polyethism of care: notes on The Second Mountain [PDF]

Doug C. Wise

In terms of the concept we started with, these disparate forms of being which happen to individuals (and groups) are the polyethism characteristic of human being. Both Brooks and Heidegger hold out the prospect of mokṣa, release bondage to this delusory, labile ‘fleeing.’

Husserl-Heidegger Correspondence, 1914-1934 [PDF]

Translated by Thomas Sheehan

The poietic ‘as’ of world-maintenance [PDF]

Doug C. Wise

The task of the histōr is to make the death intelligible as ___ and to show that some or another remedy thus ‘makes sense.’ If that can be accomplished then the breakdown, the neikos, may be repaired and the polis maintain its peace a while longer.

Gatherings Symposium: Beyond Presence

Jussi Backman, Taylor Carman, Daniel O. Dahlstrom, Graham Harman, Michael Marder, Richard Polt

Do we need an alternative to presence as an understanding of being? If not, why not? If so, why, and what could the alternative be?

The Torso of Humanity: An Interpretation of Being and Time [PDF]

Jeffrey Rubard

This book aims to be an accessible but serious 'general introduction' to Being and Time as a whole; the intended reader is a 'novice', for everyone newly confronted with Heidegger lacks much of the background necessary to 'put together' a full conception of what he is saying.

Existential Ontology and Thinging Modeling in Software Engineering

Sabah Al-Fedaghi

The resultant conceptual description is Dasein (human)-made theoretical constructs of a certain universe of activities. The construction explains a machine (the grand diagram), its slices and how its things behave, and their flows and submachines that are inside a definite enclosure or in the Heideggerian language a certain gathering.

William J. Richardson, S.J. and the Spelling of Marilyn Monroe: On Truth, Science, and the ‘Unfolding of Man’ in Heidegger and Lacan

Babette Babich

[Heidegger at Zollikon] goes on to discuss the way science works, all of which he also and already has laid out in Being and Time, but which he here states more plainly and we could call this the articulation par excellence, and pace Richardson, of a Heideggerian philosophy of science which also happens to look a great deal like other philosophies of science

Some natural history of sense-making [PDF]

Doug C. Wise

Heidegger is adamantly ‘essentialist’ on this point. Whatever it was or is – Einbruch, Ereignis, or whatnot – every natural process of differentiation is excluded; in addressing the human difference naturalism is the error of biologism

The Ontological Foundations of Digital Art [PDF]

Róisín Lally

Heidegger is setting up a distinction between two types of technē. The first is a lower form of technē, which is unable to overcome Vorhandenheit (or presence-at-hand). ... The second is “great technē,” which sets-into-work being itself as unconcealment.

Thing-ing educational practice: Positioning Enframing in Heidegger's Bremen Lectures [PDF]

Matthew Kruger-Ross

The positioning of education, the thing-ing, was rampant in Heidegger’s time as it is today and it may be for this reason that Heidegger leaves those who follow his thought with much to ponder.

Lectures and Essays (GA 7)

Martin Heidegger

Introduction to Time and Trauma: Thinking Through Heidegger in the Thirties [PDF]

Richard Polt

The challenge is not just to interpret Heidegger, but to think and act today.

Heidegger, Neurosciences and the Exemption from the Descartes’ Error [PDF]

Alkis Gounaris

The Heideggerian notion of “In the World Being”, could provide, in the right context, an idle fire escape for some burning questions of the Neurosciences.

Heidegger, Will to Power and Gestell [PDF]

Joshua Soffer

Even if one claims the event of transformation as a complex unity of same-difference; Ereignis functions as 'more than' structure, it is the happening of what happens to a being.

Heidegger: The Three Meanings of ἀλήθεια

Thomas Sheehan

Heidegger always preserves the phenomenological correlation between whatever is open/intelligible and the apprehending of what is open/intelligible. So, on the one hand, the kind of disclosedness of things is their meaningful (not just their sensible) disclosedness, and this occurs not off by itself in some pre- or extra-human scenario but only in and with the human apprehension of those things
Original PDF

What Is Metaphysics? Original Version [PDF]

Martin Heidegger

Translated by Ian Alexander Moore and Gregory Fried

Philosophy is the getting-going of the going out, over, and beyond the whole of beings that lies at the basis of Dasein.

Angst and the thick sublime [PDF]

Doug C. Wise

So the existential constitution of the ‘Da’ — the phenomenon of Entdecktheit, ‘discoveredness’ — has two principal components (if that phrase be permitted) — Befindlichkeit (‘disposedness,’ ‘state-of-mind’) and Verstehen (‘understanding’); roughly, the basis of affectivity and the basis of cognition. These two existentials are equiprimordial and co-occurrent: state-of-mind is never without understanding and understanding always has its mood.

When Silence Strikes: Derrida, Heidegger, Mallarmé [PDF]

Rodrigo Therezo

[T]he blank spaces introduced between the letters of ‘E i n’ enable us to resist Heidegger’s powerful reading that claims the supposed unicity of ‘E i n Geschlecht’ as the necessary condition for ‘saving the earth’ from a ‘degenerate’ Geschlecht that will not survive the internal diremption between Geschlechter.

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Indiana University Press

New translation

Hölderlin's Hymn "Remembrance"

Martin Heidegger

Translated by William McNeill and Julia Ireland

Winter semester 1941-42 lecture course on Friedrich Hölderlin's hymn, "Remembrance".



Heidegger, Heterotopic Dwelling and Prehistoric Art: An Initial Indication of a Field of Research

Philip Tonner

According to Carpenter, the Inuit’s conception of space and time is a unity (this is reflected in the Inuit word tima, which means, “here-now” and of each situation as a ‘dynamic process’. This resonates with Heidegger’s view that space and time form a unity that is delivered over to historical agents by way of the giving characteristic of appropriation (Ereignis).

Putting Heidegger's Black Notebooks in the Gray Zone: Intervention and Complicity [PDF]

Julia A. Ireland

Heidegger's review of his time as rector takes neither the form of an apology nor a straightforward defense but was written as an indictment within a conspiracy theory that he can finally only explain in spiritual terms.

Einsicht, Seinsicht, Nichtsicht [PDF]

Doug C. Wise

Just as Schreber in his madness always insisted he did not choose to become God’s woman – it wasn’t his idea – so Heidegger’s recurring expression ‘it is not we who ...’ characterizes our openness as in some sense the ‘obediential potency’ of sense-making, the passive middle point of meaning: “We never come to thoughts. They come to us.”

Technology, Ontotheology, Education [PDF]

Iain Thomson

A failure to appreciate this very basic hermeneutic point—that, for Heidegger, ontotheology explains technological nihilism—continues to undermine sympathetic as well as critical treatments of Heidegger's views on technology

The Apostrophe of Difference:
The Supplement of the Copula in Western Metaphysics

Eric D. Meyer

I will speak, therefore, of a word. Of the simplest of words, and the most significant. ... I will speak of the simple word ‘is.’ Which, in two brief letters, carries the whole burden of the ‘meaning’ or ‘sense’ of B/being in the Western metaphysical languages. But which scarcely exists, and is often not spoken or written except as the meaningless sibilant: ’s.


has published

Heidegger and the Jews

The Black Notebooks

Donatella Di Cesare

Restores philosophical balance to the debate.



Heidegger and the Gottesfrage [PDF]

Bret W. Davis

Heidegger’s god is not a god that we need, a god that we call on to answer our questions, so much as it is a god who needs us, a god who calls on us to play our part in the grounding of a meaningful world.

Polytroposein – Heidegger’s qualified diversitarianism [PDF]

Doug C. Wise

The faculty for shifting paradigms and the faculty for modifying self-interpretation are the same – insight. Heidegger repeatedly insists on the primacy of insight; in the first instance for the necessary changeover from the ‘natural attitude’ to phenomenology

The Question Concerning Comics as Technology: Gestell and Grid

Ernesto Priego and Peter Wilkins

We contend that the comic is an articulation of technological and aesthetic revealing: the intersection of the totalising ‘danger’ of technology and the ‘saving power’ of art.

The Phenomenological Movement in Context of the Philosophy of Film and Motion Pictures [PDF]

Shawn Loht

What Heidegger’s concept of Dasein’s helps to illuminate is the projective character of the viewer. In Heideggerian terms, it is the viewer, by virtue of Dasein’s de-distancing, projective character who traverses the “distance” to what is depicted on screen.

Indiana University Press

has published

Heidegger and the Problem of Consciousness

Nancy J. Holland

Engages with the depth and breadth of Heidegger’s work as it opens space for a discussion about the uniqueness of human consciousness.



A response to Sheehan's attempted paradigm shift in Heidegger studies [PDF]

Ingo Farin

Sheehan is not content with the mere rebuttal of the mistaken hypostatization of being or the firm establishment of the alternative thesis of the foundational correlativity of man and being. In fact, Sheehan argues for a much more radical and, it must be said, much more contestable position, namely that, contrary to the received view, being as such is not really Heidegger’s main topic at all.

A thematic pair in Trawny’s Freedom to Fail [PDF]

Fundamental to Being and Time is the manifestation of this thematic pair in Dasein: das Man as the exploitative pole, the anticipatorily resolute self as the exploratory. Which brings us back to the contrast of principled with an-archic freedom.

Doug C. Wise

Martin Heidegger and Günther Anders on Technology: On Ray Kurzweil, Fritz Lang, and Transhumanism

Babette Babich

It is because of the inherently intentional dimensionality of consciousness that we are able to become our machines, that we can become, as a military unit does, to use a familiar and very military metaphor, like a well-oiled machine because we project ourselves into our machines: our machines, our selves. Thus Heidegger focuses on Machenschaft, mechanization, a can-do-ability along with gigantization in his Contributions to Philosophy, including his reflections on the last god, including his fugues, all very much in the sense that Ernst Jünger would speak of Titan-Technik, that is to say, literally titanic technology.

Indiana University Press

has published

Heidegger's Poietic Writings

From Contributions to Philosophy to The Event

Daniela Vallega-Neu

Shifts of themes and concepts in Heidegger’s non-public writings from 1936 to 1941.




The Inconspicuous God

Heidegger, French Phenomenology, and the Theological Turn

Jason W. Alvis

Heidegger's inconspicuous and the religious experience through French phenomenologists.



The destiny of freedom: in Heidegger [PDF]

Hans Ruin

If freedom is understood as a foundation, if yet in its abysmal character, then we recognize a repetition of the aspirations of German idealism, to create a system of freedom, where freedom functions as a first principle. But Heidegger’s aspiration already at this point should be read as directed elsewhere, toward freedom as the opening toward that which is,

On the genealogy of switcherooity [PDF]

Movies themselves play a part in the drama of human self-revelation in that their making exhibits the florid exuberance of the as-structure. The phenomenon of the ‘as,’ Heidegger says, is “the structure that belongs to understanding as such.”

Daseintropy [PDF]

Dasein’s characteristic niche-making forms a colossal heat engine; in its engagement with nature the peculiar process of ‘projection,’ ‘taking-as,’ entwurfen etwas auf/als etwas, which we essentially are, produces entropy. Ereignis then designates the biosphere’s discontinuous transition (Einbruch) to this new kinetic regime of self-structured disordering.

Doug C. Wise

Heidegger and the Problem of World

William J. Richardson

If we are to get some appreciation of how Heidegger, or a Heideggerian, would look upon Marilyn Monroe's experience of the "world," we must begin by asking how the notion of world became problematic for Heidegger in the first place.