[Home] [Previous Page]

Ereignis - page 2

Gatherings: The Heidegger Circle Annual

Volumes 7 and 8, 2017-18


Richard Polt, Thomas Sheehan, Lawrence J. Hatab, Dimitri Ginev, Ian Moore, Daniel O. Dahlstrom, Katherine Davies, Emily Gillcrist, Rodrigo Therezo, Peter Trawny, John Sallis, Peter Hanly, Daniela Vallega-Neu, Marcia Sá Cavalcante Schuback, Scott M. Campbell, Jessica S. Elkayam, Rebecca A. Longtin, Julia A. Ireland, Robert Bernasconi, Wayne Froman

Eidetic Eros and the Liquidation of the Real [PDF]

Richard Polt

Heidegger’s attitude is stratospheric; he is ready to dismiss all the variety of technological relationships as inessential in comparison to the supposed essence of the phenomenon.

Redescribing the Zuhanden-Vorhanden Relation [PDF]

Lawrence J. Hatab

The zuhanden-vorhanden dynamic can be read as simply the gateway for overcoming presentism and objectivism, as a starting-point that counter-poses practical usage to theoretical examination, wherein usage opens up different and more original philosophical concepts.

Aboriginal Ge-Stell [PDF]

Doug C. Wise

Although the early state did not invent slavery it did invent, in response to the demands of administration, a new technology: literacy; a technology which more than any other instantiates positionality.

Communication of Silence at Martin Heidegger: Sygetics – Logics of Thinking Silence [PDF]

Ștefan Vlăduțescu

The logic of the thought which reasons the truth of the being is the logic of silence, that is, sygetics. It is not merely an isolated logic of silence. Sygetics points to the essence of language.

Being on TV: Heidegger, Wisser, and Adorno’s Ghost [PDF]

Heidegger and Hölderlin on Aether and Life [PDF]

Babette Babich

For Heidegger, beyond the conviction that we can get technology in hand, coupled with our ever greater confidence in techno-neutrality, a conviction, he tells us already in his first essay on technology, "delivers us over to it in the worse possible way."

Existential Medicine-Heidegger and the Lessons from Zollikon [DOCX]

Kevin Aho

For Heidegger, doctors who "think" are more than technicians. They question the assumptions of the natural sciences, make a concerted effort to situate the sufferer within his or her life-world, and attend to their unique experiences and self-interpretations.

The Presence of Art and the Absence of Heidegger

Ronald Beiner

Despite Arendt’s avowing to Heidegger that The Human Condition “owes practically everything to you in every respect,” one thing it clearly didn’t owe to Heidegger, thankfully, was any sense that modernity, for all its discontents and frustrations, is utterly irredeemable. For Heidegger, the work of art redeems us insofar as it helps to conduct us back to a radically pre-modern world where Being still speaks to us through the medium of “things” in their “thinghood” or “thingliness,” as it were. A rustic jug or a peasant’s pair of work-boots are authentic “things” whereas most of what we handle as benighted moderns is corrupted by modernity’s alienation from Being.

Irruption and Annihilation [PDF]

Doug C. Wise

After its fashion the Shimmer-generator is casting-forth a world by its rapid recombination of DNA resulting in an ecosystem quite alien to the native. With or without intentionality the Shimmer-generator is projecting a new world. The Shimmer-generator thus has broken through our ambit of sense, Umkreis, and irrupted into being-in-the-world; imposing its own radically other ‘sense.’

The “Turn” Away from the Transcendental-Phenomenological Positioning of Being and Time to the Thinking of Being as Physis and Aletheia [PDF]

Richard Capobianco

The radicality of Heidegger’s later position on Being as physis as aletheia lies, then, in this: Being is not strictly speaking dependent upon the human being as the site or dative, the “to-whom,” of Being’s unending temporal emergence and unconcealedness.

Heidegger and the Right Heideggerians
Phenomenology vs. crypto-metaphysics

Thomas Sheehan

The Right Heideggerians claim Ereignis is “just another name” for “Being,” but they are unable to explain what Ereignis means and why it has to be the thing itself. Instead they keep repeating their now expanded mantra, ̓Αλήθεια = Φύσις = “Being” = die Sache selbst = Ereignis! Contrary to the Latin maxim rem tene, verba sequentur, they cling to these sacrosanct terms as precious gifts from the Master Himself.

Fragmentation into Various Ways of Being [PDF]

A Departure from Analogy into the Splintered and Fragmented 'Ways of Being' [PDF]

How Simultaneous Multiple Independent Times Impact Our 'Ways of Being' [PDF]

Kent Palmer

Responding to Kris McDaniel's The Fragmentation of Being

Heidegger and the ‘There Is’ of Being [PDF]

Kris McDaniel

When we say that ‘being is’, we use a sense of ‘being’ that ‘posits nothing in reality’ and hence our sentence is consistent with our flatfooted denial that Being and its modes are genuine entities. And finally, we can see how Heidegger could think that being depends on Dasein even though there are many entities that do not depend on Dasein.

The God of Ge­‐Stell in the legislative-­‐prayer cases [PDF]

Doug C. Wise

The ceremonial purpose of legislative prayer is to commandeer the divine and position it in the regime of orderable resource as backing, ground, warrant, legitimation for lawmaker's actions.

Heidegger’s Error: Philosophy without Sophia [PDF]

Kent Palmer

Basically what Heidegger does not understand is that there are things about ourselves that were always true that we only later discover about ourselves, and that is wisdom to understand the self in such depth as to realize what it actually is like behind the semblances. Heidegger’s Dasein cannot discover what it always was and always will be, its Arche: origin and end as the same.

Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge [PDF]

Jeff Kochan

In response to external-world scepticism, Heidegger launched a phenomenological inquiry into the basic ways in which a cognising subject experiences its relation to the world. He conceptualised this experience in existential terms as an experience of ‘being-in-the-world.’ On Heidegger’s account, the most basic form of being-in-the-world is an experience of immersed involvement in a world of work. The epistemological problem of how the subject gains access to an external world is neutralised once one recognises that subject and world were never separated in the first place.

Animal Dasein: the genesis of existentials in the early Heidegger's interpretations of Aristotle [PDF]

Christiane Bailey

If Heidegger will eventually claim that animals have no world, not even an Umwelt, his earlier lecture courses show that this constitutes a reversal in his way of thinking.

Being Itself and the Being of Beings: Reading Aristotle’s Critique of Parmenides (Physics 1.3) after Metaphysics [PDF]

Jussi Backman

What is inaccessible to thinking must therefore be absolutely excluded from the sphere of intelligibility. It follows that being/intelligibility as such must be completely and perfectly self-identical, self-sufficient, and unitary, safeguarded from any interaction with and from any reference to a nonintelligible outside or other of intelligible being-there. This is the core insight of Parmenides’ way of ἀλήθεια, of intelligible evidence, which is also the way of ἔστιν—understood in the subjectless and absolute sense of “there is.”

Heidegger and Aristotle

Franco Volpi

Translated by Pete Ferreira

Heidegger's thought represents a dense stitching of Aristotle's presence in our century. It does not give us a simple interpretation of Aristotle, but enacts a radical attempt at renewal with an invigorating understanding of the fundamental problems which for the first time are grasped in Aristotle's text and shown to Western thought.

Opened Grounds: Studies on Foundation and Truth in Phenomenology [PDF]

Tobias Keiling

Andy Goldsworthy, Leaves laid on a river boulder
The continuity of the color spectrum, becoming present in the artwork, interrupts any conceptual classification of the leaves—in, say, a yellow, maybe an orange, and a green kind. The peculiar arrangement of the leaves, their sculpting or setting-up as a work, highlights these colors, makes them “glow,” Heidegger would have said, but it does not reveal any organization according to genus and species nor even a countable number of instances of the same kind.

Why did Heidegger abandon the transcendentalism of Being and Time? [PDF]

Thomas Sheehan

The question then becomes: What is this Open or clearing itself, if we disregard the fact that “the side turned towards us” can also appear as the horizon of our presentational thinking? How is the clearing itself opened up?

Rowman and Littlefield

New from Rowman & Littlefield

Phenomenology of Film

A Heideggerian Account of the Film Experience

Shawn Loht

The first single-author monograph that takes up Heidegger’s relevance to film.



Thinking love: Heidegger and Arendt [PDF]

Iain Thomson

There was nothing ‘‘open’’ about Heidegger’s passionate relationshipwith Arendt, and precious little in the long succession of affairs that followed.Instead, the fact that Heidegger was (rather nobly) raising as his own son a boy(Hermann) whom Elfride had conceived in an earlier love affair of her own seems tohave given Heidegger something of a lifelong ‘‘Get out of jail free’’ card (or, moreaccurately, a ‘‘Get out of Jail without a divorce’’ card), and one he played with afrequency that tormented Elfride.

East-West Dialogue after Heidegger [PDF]

Bret W. Davis

Heidegger’s entire path of thinking can be understood—as he himself suggests on more than one occasion—as preparing the way for what he calls “the inevitable dialogue with the East Asian World”. And so, while many readers of Heidegger may be satisfied to focus on this or that text or period, this or that issue or step on his path, those who pursue the entire trajectory of his thinking will eventually find themselves faced with the inevitability of this dialogue.

Aftermath [PDF]

Babette Babich

Heidegger is hardly alone in being subject to this, if his circumstances do outclass other scholarly scandals. Philosophy is thus just what every textbook about philosophy suggests: a list of names for popular consumption. The great philosopher is identifiable by a Google or Twitter ranking. Maybe just, more soberly, by citation frequency.

Routledge has published

Heidegger on Literature, Poetry, and Education after the “Turn”

At the Limits of Metaphysics


James M. Magrini and Elias Schwieler



In Search of Allies for Postnatural Environmentalism, or Revisiting an Ecophilosophical Reading of Heidegger [PDF]

Magdalena Holy-Luczaj

Heidegger's world seems then to be a structure in which the emergent being of artifacts/beings manifests when they are seen in relation to various activities. This requires the recognition of mutual belonging between all things, which is the condition for the possibility of unfolding their proper identity. That is to say, the Heideggerian concept of the world assumes that only together can beings disclose being.

Forthcoming in Environmental Values.

Overview of the Core of the Western Worldview starting from Cassirer and Heidegger Complementarity [PDF]

Dasein and Special Systems Theory in Heidegger’s Being and Time [PDF]

Heidegger’s Being and Time as an Emergent Event [PDF]

Cassirer, Heidegger, Schemas Theory: A Rapprochement [PDF]

Kent Palmer

Heidegger never got beyond facticity [PDF]

Thomas Sheehan

Therefore, we can correctly say – where “correctly” means “in accordance with the intention of all his work” – that Heidegger’s efforts as a whole were directed towards knowing and embracing the facticity that we essentially are. To state those moments in classical Greek terms: first, “γνῶθι σεαυτόν” and then “γένοι’ οἷος ἐσσι μαθών

Dinosein [PDF]

Doug C. Wise

The setting of Being into what appears as beings (in das Erscheinende als das Seiende) is the operation of the as-structure; taking-as is the technology of Dasein’s world-forming. The hand, says Aristotle, is the tool of tools. Taking-as, for Heidegger, is the technē of technai. (But not, he will insist, the essence of technology; technē remains ‘technological.’)

Interview with Prof. Richard Capobianco [PDF]

Vladimír Leško

Being is the pure emerging of all that emerges (physis). Being is the pure manifesting of all that is manifest (aletheia). Being is the pure laying-out and gathering of all that is (the primordial Logos). This understanding of Being, although already in evidence in the early work, came into fullest view in his “later” writings and reflections.

Routledge has published

Ernst Jünger’s Philosophy of Technology

Heidegger and the Poetics of the Anthropocene


Vincent Blok

The work of Ernst Jünger and its effect on the development of Martin Heidegger’s influential philosophy of technology



Heidegger’s Ereignis and Wittgenstein on the Genesis of Language [PDF]

Richard McDonough

If Wittgenstein were permitted just one critique of Heidegger’s account of the Ereignis, it would likely be that Heidegger too has been seduced by language. For even though Heidegger acknowledges the limits of language, he continues to violate those limits because “[I]n so far as people think they can see the limits of human understanding, they believe of course that they can see beyond these”. Specifically, Wittgenstein might well say that Heidegger description of the opening of an Open, a “world” in which beings can be present, is simply a mythological way of referring to the “world” of meaning.

Thinking the Earth: Critical Reflections on Quentin Meillassoux’s and Heidegger’s Concept of the Earth [PDF]

Vincent Blok

Heidegger's concept of the Earth and world can be seen as a new conceptualization of matter and form, in which the original power of the definition of the terms matter and form is rehabilitated from the perspective of the world of practice we are always already intentionally involved in.
Also available now:

"Massive Voluntarism” or Heidegger’s Confrontation with the Will [PDF]

Being-in-the-World as Being-in-Nature: An ecological Perspective on Being and Time [PDF]


Saving Earth: Encountering Heidegger's Philosophy of Technology in the Anthropocene [PDF]


Jochem Zwier

Forthcoming in Techné.

Heidegger, Freud, and the other clearing [PDF]

Doug C. Wise

So Freud’s conception of a topographical separation suggests the image of the clearing and the unconscious as each the attractor fundamental to its respective realm. Or, echoing Boss now, that each is a focus, like the mutualistic pair in the Lorenz ‘butterfly,’ of the single chaotic attractor that is human sense-making. The Freudian unconscious is then the co-ordinate second situs of ontology, the other clearing.

Attention as the Way to Being [PDF]

Larry Berger

We can understand Being in this context as the self-withdrawing basis for the presencing, gathering, and ordering of beings, which must be heeded. What is key is that for Heidegger, we can participate more or less fully in this gathering; for it is not a collection of objects, or a highest genus, but rather essentially involves effort and force, which is characterized in terms of a standing and holding that holds beings in readiness, a stillness in which things are held in a tension.

On the Difference Between Being and Object [PDF]

James Osborn

[O]bject-oriented ontology establishes the domain of philosophy as a province of indifference, and anywhere that Heidegger would broach the subject of Dasein’s care or responsibility, any sign of a relation between the philosopher and the object of philosophy, Harman must convert such traces of philosophical praxis into an ontological logic to which Dasein has no significant relation. Object-oriented ontology thus entails the duplicitous thesis that the philosopher is indifferent to the object of philosophy.

Two recent papers from

Richard Capobianco

Heidegger on Hebel: The Inexhaustible Depth of “Things” [PDF]

[T]here is a depth to every “thing” that cannot be exhausted by the word, even the poet’s word. Every being is always more than what we can say or think about it; every being is always more—it exceeds or overflows—sense or meaning.


Heidegger on Heraclitus: Kosmos/World as Being Itself [PDF]

[T]he essential unfolding of kosmos/world/Being is structurally and temporally prior to the gods and human beings and in no way dependent on them.

Heidegger and Darwin: the as-­‐structure and variability per se [PDF]

Doug C. Wise

The Alltäglichkeit in Being and Time and its outriders is the proto‐version of the Ge-­stell in Heidegger's post­‐war corpus. The everyday comportment of Dasein scaled up to higher levels of organization shows up in the later work as positionality, das Ge-­‐stell, "the essence of technology."

Rowman and Littlefield

New from Rowman & Littlefield

Heidegger's Gods

An Ecofeminist Perspective

Susanne Claxton

A proper return to myth and art as a means by which the transcendental realities that constitute the phenomenology of our embodied existence may be better understood, and also the means by which we may come to truly dwell.



What Is Called Drinking? Heidegger, Wine, and Loss [PDF]

Andrew J. Mitchell

Heidegger thus sees in Dionysus a blending of opposites as well, a coexistence of contradiction, even that between presence and absence. For this reason, he is the god of neither presence nor absence, Dionysus is the god of the trace, of that which lies “between” presence and absence.

Origin(s) in (of) Heidegger/Derrida [PDF]

Edward S. Casey

[I]t is Heidegger's allegiance to reunification-within-the-origin which is most distressful-and most demanding of deconstruction. The same allegiance is revealed in the continual Heideggerian recourse to words prefixed by 'ge-', which connotes a gathering or grouping: e.g., Geviert, ge-eignet, Ge-stell, Gemiit, Gedichtnis, Geschick

Indiana University Press

New in paperback

Logic: The Question of Truth

Martin Heidegger

Translated by Thomas Sheehan

Winter semester 1925 lecture course on the meaning of truth in psychologism, Aristotle, and Kant.



Heidegger on Science and Naturalism

Joseph Rouse

In thinking about the being of the entities discovered in the sciences, we do not think about something else. Being is not itself an entity, but only the disclosure of entities as intelligible. Philosophical reflection would not take us away from the subject matter of the sciences, but would instead aim to bring one back afresh to “the things themselves” in their essential disclosedness.

[Bumped. New insights after season finale.]

Dolores hears a Who: the call of conscience in Westworld [PDF]

Will Dolores Pass the Dasein Test? Heidegger and Westworld [PDF] [Up to episode 3.]

Doug C. Wise

Summoning her out of her loop, her programming, Alltäglichkeit. “All lives have routines, mine’s no different,” she says. She regularly recites the script of her Grundstimmung, her fundamental attunement: “Some people choose to see the ugliness in this world. I choose to see the beauty. To believe there is an order to our days, a purpose.” But Dolores did not make that choice, it was programmed into her, a literal Stimmung, a calibration; it’s part of her thrown constitution, Geworfenheit.

The decentralization of knowledge: How Carnap and Heidegger influenced the Web

Harry Halpin and Alexandre Monnin

When an object is “ready to hand”, it becomes the exact opposite of explicit knowledge with various attributes that must be consciously grasped: More like a hammer in use by a skilled carpenter or a screen when a programmer is debugging, the tool itself becomes invisible by virtue of being thoroughly integrated into the practical activity itself. It was this insight that ended up transforming AI and machine learning more than any other insight from Heidegger, even if the insight was perhaps altered beyond recognition to Heidegger himself in transmission.

A Question of Faith: Heidegger's Destructed Concept of Faith as the Origin of Questioning in Philosophy

Vincent Blok

Our hypothesis is that Heidegger’s concept of holding-to-be-true is a necessary condition for the “original stance of inquiry of philosophy”, because only in a philosophical questioning that is characterized by faith as holding-to-be-true, the “truth of being” can originally resonate.

Indiana University Press

has published

Interpretation of Nietzsche's Second Untimely Meditation

Martin Heidegger

Translated by Ullrich Haase and Mark Sinclair

Seminar winter semester 1940-39 (GA 46).



New in paperback

Amazon Amazon
more more

The Affaire Sheehan / Birmingham: Fritsche’s Rülpser on Heidegger’s Being and Time [PDF]

Johannes Fritsche

“Occurrence” is an appropriate translation of the word Zusammenvorkommen in Heidegger’s phrase “Zusammenvorkommen mehrerer Subjekte,” but as a translation of Geschehen in Hei-degger’s determination of Geschick (“occurrence [Geschehen] of the community [der Ge-meinschaft], of {the} people [des Volkes]” it is probably too pale (Macquarrie and Robinson have “historizing”).

The Future of Continental Realism
Heidegger's Fourfold

Graham Harman

The withdrawal of things from all access is not some quirky existential/psychological feature of humans, but infects even the most rudimentary forms of inanimate causation. Veiling and unveiling are ubiquitous: even between billiard balls, even between fire and cotton, and even when humans are not observing, do not yet exist, or exist no longer.

Sense, Meaning, and Hermeneutics
From Aristotle to Heidegger

Thomas Sheehan

[T]hrown-open or appropriated ex-sistence, as the clearing, is responsible for all forms of the meaningful presence (the being) of things. Es gibt Sein because Ereignis gibt Sein, that is: The reason why there is “being” (the meaningful presence of something) at all is that the appropriation of ex-sistence to its proprium as the clearing makes that possible.

Contributions to geography? The spaces of Heidegger's Beitrage

Stuart Elden

Time-space takes on a particularly privileged role in the Beiträge, as "originally the site for the moment of propriation [Augenblicks-Staätte des Ereignisses]". Although this is perhaps more important for Heidegger scholarship than for geography, we should note that this is the way to understand the notion of Da-sein, as "the site for the moment of the grounding of the truth of beyng".

The 50th Annual Meeting of The Heidegger Circle 2016

September 15-18 2016

DePaul University Chicago

James Bahoh Larry Berger Robert Bernasconi Peg Birmingham Scott Campbell Richard Capobianco Daniel Dahlstrom Sean Driscoll Jessica S. Elkayam Jesús Adrián Escudero Gregory Fried Wayne Froman Jennifer Gammage Matthew Girson Rico Gutschmidt Peter Hanly Rebecca Longtin Hansen Lawrence Hatab Julia Ireland Khafiz Kerimov Theodore Kisiel Adam Knowles María del Rosario Acosta López Brendan Mahoney Eduardo Mendieta Andrew J. Mitchell Ian Moore David Nowell-Smith David Pettigrew Richard Polt Jeffrey Powell François Raffoul Joel Reynolds Karen Robertson Elizabeth Rottenberg John Sallis Thomas Sheehan Marcia Sá Cavalcante Schuback Dennis Skocz Peter Trawny Daniela Vallega-Neu Kate Withy David Wood

Metaphysics and beyond – Heidegger in contemporary Arabic philosophy

Kata Moser

Arab philosophers read Heidegger as a critic of metaphysics in and through language and they, in addition, go beyond this by applying it in the frame of their own philosophical projects.

Phenomenology and the Empirical Turn: a Phenomenological Analysis of Postphenomenology

Vincent Blok

[W]e can say that Enframing does not primarily concern the content [Gehalt] of phenomena called human-technology relations, but concerns a relation [Bezug] that we already enact [Vollzug] in encountering these phenomena. Understood on this ontological level, Enframing means a reciprocal setting-upon [stellen] of being and thinking with regard to function, which is technical inasmuch as utility marks the main trait of the horizon toward which all experiential correlations are oriented.

Heidegger in Plain English: The Phenomenology in Being and Time [PDF]

Joshua Broggi

In the entire scope of what is classified fundamentally, everything exists without conscious linguistic naming or self-conscious, reflective consideration; instead every thing is known in terms of its use, its purpose, its teleology – everything appears in terms of how it will matter for us.

The Origin of Art and the Destination of Thinking

Die Herkunft der Kunst und die Bestimmung des Denkens (Vortrag in der Akademie der Wissenschaften und Künste in Athen 4. April 1967), GA 80

Translated by

Dimitrios Latsis

[W]hat is the reason for this discussion of cybernetics, futurology and industrial society? Have we not, in so doing, strayed too far away from the question of the provenance of art? Indeed, it would appear so — and is, yet, not the case.

Alexander Dugin on Martin Heidegger

Interview by

Michael Millerman

In order to understand Heidegger correctly, we need to share the basic anti-modern position that explains the main direction of his thought. He cannot be understood by liberals or communists (new leftists). They will criticize him or pervert his thought.

The MIT Press

Division III of Heidegger's Being and Time

The Unanswered Question of Being

edited by

Lee Braver

Essays from Alain Badiou, Lee Braver, Daniel Dahlstrom, Charles Guignon, Graham Harman, Karsten Harries, Ted Kisiel, Denis McManus, Eric S. Nelson, Richard Polt, François Raffoul, Thomas Sheehan, Iain Thomson, Kate Withy, Julian Young



Being at the Beginning: Heidegger's Interpretation of Heraclitus [PDF]

Daniel O. Dahlstrom

[T]o think this beginning in a way that captures its originary, inceptive dimension is to come to understand being in a way different from yet underlying the Greek beginning and its understanding of being (Sein) as φύσις. It is, in other words, to understand be-ing (Seyn) as the historical grounding of the meaning of being and its difference from beings, i.e., as the ground that constitutes and thus appropriates to itself the essential correlation of that meaning and human understanding of it.

Heidegger on the Relationship between Sterēsis and Kairos: Heidegger’s Interpretation of Aristotle’s Sterēsis as the Basic Movement of Kairological Vision [PDF]

Dr. Eric Schumacher

Dasein’s dealing with beings, its comportment with the world, from out of an understanding of the structure of sterēsis sees Dasein demonstrating a particular vision. This vision is the vision of the Kairos.

Heidegger's Ontology of Work

Vincent Blok

Heidegger's concept of work in Being and Time prevents access to being, while the concept of work in the thirties provides exactly access to being.

Clearing Being: Donald Barthelme’s Snow White and the Thought of Martin Heidegger

Charles Cullum

Snow White is still struggling with the fallenness of following a role assigned to her by society or the “they-self” and has not reached the point of making an authentic choice of her own future.

At the End of a Still Day in the Hut

Martin Heidegger

Am Ende stiller Hüttentage 12 September 1931, GA 16, translated by Timothy Lavenz.

Emmanuel Faye: The Introduction of Fraud Into Philosophy? [PDF]

Thomas Sheehan

Of course Faye may be subjectively convinced that the claims he makes are both exact and true. But philosophy demands more than mere assertion of strongly held convictions without evidence to support them. And above all, philosophy demands intellectual honesty in advancing one’s claims—and in retracting them after one has been shown in considerable detail why those claims are unsupported and unsupportable.

Heidegger’s Support for Deep Ecology Reexamined Once Again: Ontological Egalitarianism, Or Farewell to the Great Chain of Being

Magdalena Holy-Luczaj

[I]t seems that it is being that is “between” man and things. It founds their ontological kinship. Being is not therefore limited only to a man, but being embraces also other beings making them “appropriate for themselves.”

Heidegger and Vandana Shiva: Science, Violence and the Saving Power

Patricia Glazebrook

Heidegger and Shiva agree, then, that modern science and technology together constitute a reductive and violent assault that limits knowledge. Where they part ways, further analysis does not uncover disagreement, but shows that each has something to contribute to the thinking of the other.


Capital and Technology: Marx and Heidegger

Michael Eldred

According to Heidegger's own statements (which of course do not have to be taken as the final source of evidence), from 1937 on, at the time of writing the Contributions to Philosophy - From Enowning , the word 'propriation' or 'enowning' assumes a position as principal word in his thinking. The essence of technology is also thought through in the 1940s under the aura of propriation. In an unusual text from the fifties, Identity and Difference, [...] Heidegger talks of a twisting of the set-up into propriation, of the "sudden flash of propriation" within the set-up. In this text there is a sort of toggle relationship between the most extreme consummation of metaphysics and the twisting of metaphysics into propriation, a 'getting-over-metaphysics', in which humans would "lose" their determination of essence which metaphysics has "lent" them.

Enframing the Flesh: Heidegger, Transhumanism, and the Body as “Standing Reserve”

Jesse I. Bailey

When we, through transhumanism, (attempt to) turn the organic into more mechanical technology, we lose that orientation – not just the world, but the self, our very identity, is given over to enframing. When our own bodies become enframed through a technology that defies even death, we are not freed for genuine individuality.

Enigmatic Origins Tracing the Theme of Historicity through Heidegger's Works [PDF] 120 KB!

Hans Ruin

The task therefore becomes not one of specifying a primordial level of temporal existential projection, but of developing a reflection that may somehow do justice to the enigmatic giving—the Es gibt—in which both time and being are given to man. This attempt eventually culminates in the account of Ereignis as an event of truth, as αλήθΕΐα. However, it is also an attempt for which a whole range of "historical" concepts are activated: being is here designated as "history," as "sending," and as "happening" (Geschichte, Geschick, Geschehen).


Indiana University Press

The Beginning of Western Philosophy
Interpretation of Anaximander and Parmenides

Martin Heidegger

Translated by Richard Rojcewicz

Lecture course summer semester 1932 (GA 35).



Image-less Thinking: The Time-Space for the Imagination in Heidegger

Krzysztof Ziarek

Heidegger‟s retrospective commentary on his reconceptualization of the work of art underscores clearly the need to understand the setting-into-the-work of truth as Ereignis, specifically because the truth of being transpires solely as event. While the double, true and false, etymology of Ereignis that links it to manifestation and propriation is well known, the publication of the so-called private manuscripts, including the most recent volumes 73 through 76, makes clear the significant degree to which Heidegger inflects the valence of the term Ereignis through the prism of singularity (Einzigkeit).

Owning Ourselves and Encountering Others: Authenticity, Indifference and Desire

Karen Robertson

Shared, meaningful contexts consistently invite the presence of others without demonstrating that this very openness functions by perpetuating an attitude towards others that is characterized by a blindness to particularity and contingency. An appropriate response to others would involve a sensitivity to their implicit participation in our projects by way of our shared contexts.

On the Reading of Heidegger – Situating the Black Notebooks [PDF in ZIP]

Jeff Malpas

This is surely one of the vanities of philosophy – that philosophy can guide politics, that it can provide the ground for political decision. If, however, we take the recognition of the failing character of thinking as lying at the heart of philosophy, as perhaps it ought, then perhaps the proper and only role for philosophy in relation to politics can be one, not of decision, but precisely of constant questioning

Heidegger and the Human Difference

Chad Engelland

The oddest part of Heidegger's account of Dasein is the body. He admits its kinship with animals yet denies that it is an animal body. He thinks the meaning of the body comes from openness to being; handicraft, gesturing, dancing, etc. are what they are due to openness to being.

Harvard University Press

has published

Heidegger on Being Uncanny


Katherine Withy

How the uncanny reveals the limitations on our ability to make sense of ourselves, and why this finitude is constitutive for being human.



Heidegger, Technology, and Homeland

Charles Bambach

Heidegger also came to grasp autochthony as the name for an understanding of history as a destiny [Geschichte als ein Geschick] to which we primordially belong and through which we are appropriated by the gift-giving power of being (what he would term Ereignis).

Hitler the Anti-Nihilist? Statehood, Leadership, and Political Space in Heidegger’s Seminar of 1933-34 [PDF]

Richard Polt

Heidegger proceeds to assign an ontological status to the relation between people and state: that is, what it means for a particular people to be must be established through its state. While he leaves open the question of what a people in general is, he claims that the state is not just ‘grounded in the Being of the people’ but is the Being of the people


Indiana University Press

Hölderlin's Hymns "Germania" and "The Rhine"

Martin Heidegger

Translated by William McNeill and Julia Ireland

Lecture course winter semester 1934-35 (GA 39).



What is The Last God in Heidegger?

Andrew Glynn

In improvising from latent possibilities, those that are dormant in Greek mythology may be as relevant for Heidegger's thinking of Ereignis as is the violence he does to Greek etymologies. Heidegger doesn't posit some “golden age” in which aletheia, for example, was actually experienced as unconcealment, but that interpretation can be exchanged for our usual understanding of truth in such a way that adequatio gives way to an improvised having-been where a latent possibility becomes an actualizable potential.

Naturalizing Dasein. Aporias of the neo-Heideggerian approach in cognitive science [PDF]

This can be couched in the following terms: philosophy is all right, but in this intellectual marriage demanded by Wheeler, it is science the one with preeminence when it comes to the postulation of existing objects. Escaping the Cartesian mindset does not impose on us an obligation of forsaking the grounds of a scientifically informed philosophy. We are, after all, Muggles, and must abide by nonmagical methods and by the constraints they impose.

Making AI Philosophical Again: On Philip E. Agre’s Legacy [PDF]

Influenced heavily by Dreyfus’s pragmatization of Heidegger, Agre too understands Sein und Zeit as providing a phenomenology of ordinary routine activities, and believes Heidegger’s Analytik des Daseins can provide useful guidance for the development of computational theories of interaction.

Jethro Masís

Reconnecting with Nature in the Age of Technology
The Heidegger and Radical Environmentalism Debate Revisited

Vincent Blok

Heidegger’s reflection on the essence of technology cannot claim to be already an alternative way of bringing forth, but is primarily concerned about the right way to come into the hermeneutic circle, to move in the circular course of the challenging of man and nature in the technological age and at the same time to hold back in order to experience the essence of technology.

From Yale University Press

A new edition of

Introduction to Metaphysics

Translated by

Gregory Fried and Richard Polt

Revised and Expanded



Heidegger and Our Twenty-first Century Experience of Ge-Stell [PDF]

Theodore Kisiel

Against the current English favorite of “enframing,” I therefore propose an etymological translation of Ge-Stell from its Greek and Latin roots as “syn-thetic com- posit[ion]ing,” where the Greek-rooted adjective ‘synthetic’ adds the note of artifactuality and even artifi ciality to the system of positions and posits.

Heidegger’s Ereignis and Wittgenstein on the Genesis of Language [PDF]

Richard McDonough

Heidegger’s account of his fundamental concept, the Ereignis, the opening of the Open (Sheehan, 2001: p. 5; Wheeler, 2011: § 3.1, 3.2.) provides a far better model of Wittgenstein’s point in Z608 [p. 608 of Wittgenstein’s Zettel]. The paper argues, first, that Z608 is not making a sudden inexplicable venture into verboten neural theorizing, but is describing something akin to Heidegger’s Ereignis, and, second, that comparing Wittgenstein’s and Heidegger’s respective views illuminates them both.

Heidegger’s Black Notebooks: Philosophy, Politics, Anti-Semitism

Emory University
September 5-6, 2014

Speakers: Peter Trawny (Bergische Universität Gesamthochschule Wuppertal), Bettina Bergo (Université de Montréal), Robert Bernasconi (Pennsylvania State University), Martin Gessmann (Hochschule für Gestaltung, Offenbach am Main), Sander Gilman (Emory University), Peter E. Gordon (Harvard University), Michael Marder (University of the Basque Country, Vitoria-Gasteiz), Eduardo Mendieta (Stony Brook University), Richard Polt (Xavier University), Tom Rockmore (Peking University)

Is Heidegger’s “Turn” a Realist Project? [PDF]

Markus Gabriel

[T]he turn consists in grounding our understanding of Being in a realist manner. For this purpose Heidegger introduces the concept of destiny (Geschick), which simply means that we each find ourselves in what is ultimately a completely groundless and thus arbitrary understanding of Being, which is simply there. The event (Ereignis) has no source, no agent – this is Heidegger’s interpretation of the death of God.

What, after all, was Heidegger about? [PDF]

Thomas Sheehan

Ereignis is much more than an event: it is a fact, that which is always already done (factum). Appropriation is that which “is already operative in our case, even before we were.” What is more, it is the fact, the “Urfaktum” or “thing itself,” without which there are no other facts, events, or happenings in the human realm.

From Bloomsbury Academic

A new book of essays

The Bloomsbury Companion to Heidegger

Edited by

François Raffoul and Eric S. Nelson

With contributions from François Raffoul, Eric S. Nelson, Ted Kisiel, Dermot Moran, Thomas Sheehan, Richard Polt, Robert Bernasconi, Françoise Dastur, Alfred Denker, Sean Kirkland, Holger Zaborowski, Emilia Angelova, Frank Schalow, Peter Trawny, Ullrich Haase, Leslie MacAvoy, Peter Gordon, Peg Birmingham, Andrew Feenberg, Scott Campbell, P. Christopher Smith, Dennis Schmidt, Gregory Schufreider, Gregory Fried, William McNeill, Andrew Mitchell, Lee Braver, Andrew Bowie, Anne O'Byrne, Kevin Aho, Daniela Vallega-Neu, John McCumber, Gregory Schufreider, Iain Thomson, Ben Vedder, Patricia Glazebrook, John Russon, Kirsten Jacobson, Hans Ruin, Daniel Dahlstrom, Wayne Froman, Iain Macdonald, Jill Stauffer, Leonard Lawlor, Janae Sholtz, Leslie MacAvoy, Tina Chanter, Robert D. Stolorow, Bret Davis, and Alejandro Vallega.



Towards the Rehabilitation of the Will in Contemporary Philosophy [PDF]

Vincent Blok

In general, Heidegger’s concept of Gelassenheit is interpreted as ‘indifference’ to ethical duties, as a quietism that withdraws from the world. What these authors fail to see, is that Heidegger does not embrace quietism, but puts into question this whole distinction between active and passive.

The Fourfold and the Framework:Heidegger’s Topological Critique of Technology [DOC]

Jeff Malpas

The Event, in contrast to the Framework, is thus in noway a ‘violent’ mode of revealing, but allows things to come forth in theirdifference and unity, in their distance and their nearness. Unlike the Framework,the Event allows the fourfold to appear in terms of the mirroring interplay, the‘round-dance’, of the elements that are brought to appearance within it.

Heidegger’s influence on posthumanism: The destruction of metaphysics, technology and the overcoming of anthropocentrism [PDF]

Gavin Rae

[P]osthumanist theory is both inspired by Heidegger and pushes off from him. In other words, what links the various posthumanisms is a common, Heideggerian-inspired attempt to overcome the logic of binary oppositions of humanistic anthropocentrism that departs from Heidegger’s insistence that doing so requires and must emanate from a primordial inquiry into the question of the meaning of being.

Heidegger without Man?: The Ontological Basis of Lyotard’s Later Antihumanism [PDF]

Matthew R. McLennan

Ereignis would be Being as the revelation of Being to itself qua the thinking of Being by human beings (i.e. the region of itself which is clear to itself). Heidegger’s rendering of Being as Ereignis is antihumanistic inasmuch as it configures human beings as the place of Being qua event, but not as the conceptual/ethical centre of the universe and/or history. Simply put, Being in itself transcends human beings.

Mission Impossible? Thinking What Must be Thought in Heidegger and Deleuze [PDF]

Corijn van Mazijk

According to Heidegger, memory, in its original sense, is not just a thinking or recalling of past events as we are used to taking it. Moreover, it is a thinking and at the same time a thanking of past, future and now, a meditative state of heeding that which is gathered and compressed in the living present.

Psyches Therapeia: Therapeutic Dimensions in Heidegger and Wittgenstein [PDF]

Robert Eli Sanchez, JR.

Robert D. Stolorow

For both, philosophical investigation is a way of bringing what we already prereflectively understand into the light of thematic explicitness. And what both philosophers bring into thematic explicitness are aspects of our context-embeddedness and of our finitude.

The Task of the Translator, or, How to Speak to Martin Heidegger [PDF]

Eric D. Meyer

And it’s that strange combination of esoteric, almost mystical texts (like “Die Kehre”) with scathingly direct political texts (like “Das Gestell”) that makes Einblick in das, was ist (along with, say, “Überwindung der Metaphysik” and “Zur Seinsfrage”) among the most important (and most neglected) of Martin Heidegger’s post- Kehre texts. And also among the most difficult to translate.

From Philosophy Today, Fall 2013

Heidegger’s Hölderlin Lectures

William McNeill

The word Ereignis, which becomes the keyword of Heidegger‘s thinking from the mid-1930s on, is here appropriated from Hölderlin‘s hymn "Mnemosyne," which speaks of the sich ereignen, the "coming to pass," of the true

Call for papers

Freedom and Destiny

Ways of Thinking with and after Heidegger

22-25 May, 2014

“Outside of Being”: Animal Being in Agamben’s Reading of Heidegger [PDF]

Simone Gustafsson

Heidegger argues that we must attempt to determine the concept of poverty in world insofar as it relates to the "phenomenon of world," but not in a manner that would hierarchise this relation.

Heidegger and Post-Cartesian Psychoanalysis
My Personal, Psychoanalytic, and Philosophical Sojourn

Robert D. Stolorow

[W]e must Be-with—that is, attune to—the other’s existentialanxiety and other painful affect states disclosive of his or her finitude, thereby providing thesefeelings with a relational home in which they can be held, so that he or she can seize upon his or her ownmost possibilities in the face of them.

A philosophical investigation of the shamanic drum.

The Nomads' Labyrinth


Larry Gomez

An adventure in thought.



Aspects of Technicity in Heidegger’s Early Philosophy: Rereading Aristotle’s Techné and Hexis [PDF]

Ernst Wolff

The very aim of exercise is, according to Heidegger, to cancel deliberation as to the realization of the desired result. Since it is the result that is decisive in τέχνη, the delivery of the result demands the smoothest procedure of the process of production, which is implied to be without deliberation, mechanically following rules or principles.

Heidegger's Historicisation of Aristotlean Being [PDF]

Susan Roberts

The difficulty for Heidegger, in attempting to assimilate Aristotle’s philosophical terms into his historical worldview, is that Aristotle’s ontology is not just unhistorical, but anti-historical. History was not deemed philosophically significant by the Greeks, as they did not believe that being resided there.

Indiana University Press

A new book of essays

Heidegger and Language

Edited by

Jeffery Powell

With contributions from Daniel O. Dahlstrom, Walter Brogan, William McNeill, Richard Polt, John Sallis, Krzysztof Ziarek, Daniela Vallega-Neu, Robert Bernasconi, Dennis J. Schmidt, Jeffrey L. Powell, David Farrell Krell, Françoise Dastur, Peter Hanly and Christopher Fynsk.



[Next Page]

Created 1995/4/18
Last updated 2020/12/15