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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.

From
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

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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.

[Updated]

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).

From

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).

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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

by

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.

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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

From

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).

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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
[PDF]

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

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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.

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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
Meßkirch

“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
[PDF]

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

by

Larry Gomez

An adventure in thought.

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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.

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Ereignis - page 3

Bohr, Heidegger, the Unspeakable and Dis-Closure: An Exercise in Quantum Neurophilosophy

Gordon Globus

But there is a Heideggerian supplement to the abground not found in Bohr: the event of lighting-up or dis-closure, an appearance of the everyday world. Heidegger problematizes “world,” rather than taking it for granted.

On solitude and loneliness in hermeneutical philosophy [PDF]

Adrian Costache

What Heidegger seems to want to teach us is not either how to become philosophers or how to be with one another in a concrete manner but, rather, how to remain in dialogue with ourselves while being with others or how to become philosophers in the company of others.

Mary-Jane Rubenstein on metaphysics and ontotheology.


Richard Capobianco on Heidegger on Hölderlin on 'Nature's Gleaming'.

Heidegger and 'The Greek Experience' of Nature-Physis-Being.


The new Heidegger department at Wuppertal University


From

Indiana University Press

Between Word and Image

Heidegger, Klee and Gadamer on gesture and genesis

Dennis J. Schmidt

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The Event

Martin Heidegger

Translated by Richard Rojcewicz

Das Ereignis, Heidegger's notebook from 1941-2 (GA 71).

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Martin Heidegger's Technites, Paul Klee's Gestalt, and "starting from the very beginning"

Derek H Whitehead

In situating where and how works of art, carry, disclose, or open up truth, we come to recognise that the work of art posits the question of man. As Heidegger submits: "Being needs man and is not without man."

Naming Being - Or the Philosophical Content of Heidegger's National Socialism [PDF]

Establishing the Truth: Heidegger’s Reflections on Gestalt [PDF]

An indication of Being – Reflections on Heidegger’s Engagement with Ernst Jünger [PDF]

Vincent Blok


Tristan Garcia and the Thing-In-Itself [PDF]

Graham Harman

Though Heidegger never escapes the Kantian correlation between thought and world, both composing half of any situation we can talk about, he would not treat the orange as simply an enduring core within the visible realm. For Heidegger there is always withdrawal (Entzug) behind all presence, and the name of what withdraws is Being.

“The Danger” in Heidegger’s Bremen Lectures (Constellating Technology)

A video presentation.

Shattering the Political or the Question of War in Heidegger’s Letter on Humanism [PDF]

Babette Babich

When Heidegger speaking to the heart of the charge of nihilism argues that “Only from the truth of being can the essence of the holy be thought” he suggests that one must hear language beyond logic in a mode that hearkens to melody, interval, the spirit of the word.

From University Press of America

Questioning Martin Heidegger
On Western Metaphysics, Bhuddhist Ethics, and the Fate of the Sentient Earth

Eric D. Meyer

"Overcoming Metaphysics" provides the jumping off point for a wide-ranging critique and deconstruction of Western Metaphysics.

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Dialogue: Canadian Philosophical Journal review.


The Perversion of Subjectivity

Andrew Glynn

This crossing from technical knowing to erotic understanding is the experience of enowning itself, which recoils, at least in fantasy, into erotic enslavement of another. Ownership of another Self was seen as the primally erotic by Plato in the Phaedrus and Symposium at the beginning of metaphysics but lost in the swapping of the erotic horizon for the thanatic, particularly in Christianity, which from the beginning betrayed the erotic experience of life as love in its focus on death.

New from

Bloomsbury Publishing

Basic Problems of Phenomenology

Winter Semester 1919/1920

Martin Heidegger

Translated by Scott M. Campbell

Clarifying phenomenology by looking at the phenomenon of life.

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Desubjectivation of Time and Self-Affection: Kant in Heidegger [PDF]

Emilia Angelova

Heidegger derives his main point about the temporality, the “subjectivity” of the pure subject in Kant: it is not some fixed (innate) a priori transcendental unity, contained in a consciousness. Rather, it is the open temporality of relating to being that “affects our concepts and representations”.

Heidegger at Sea: The Tragic Voyage to a Postmodern, Geocentric Name [PDF]

Lucas Murrey

Similar to all of Heidegger’s terms, Ereignis gestures to the possibility that the name has come, has become flesh in an experimental sense and one that cannot be reduced to the Pentecost of Christianity or the Shavuot of Judaism. That a spiritual-linguistic epiphany accompanies the creation of the word is suggested by the poetic context to which Heidegger’s key word for authentic experience—Ereignis—belongs.

Existentialism: A Preface

Jean Wahl

Let us also acknowledge that one cannot read Heidegger without a kind of drunkenness, that particular drunkenness which German philosophical wines of the best vintage give.


[URL updated]

The Thought of Frankl, Heidegger, and Rosenstock-Huessy as Viewed Through Life's Experiential Montage [PDF]

Sunnie D. Kidd

For Heidegger in looking-toward being requires a looking-away-from coming-into-being and passing-away. As Heraclitus would say the harmonious structure of the world depends upon opposite tension like the bow and lyre. For Heidegger, "this is possible only if something is set above being, something that being never is yet but always ought to be." Being is the power that emerges and discloses.

The Passing of the World

David Wemyss

[S]ocial man has no criterion by which to judge his behaviour other than that of society. This may seem like a good thing – in general - but its cash value is that the individual has given himself up to anonymous instrumentality, allowing it to govern his existence as an investment, or a managerial project.


Being Time Space
Heidegger's Casting of World

Michael Eldred

[B]eing, time and space need human being for their eventuation. Hence, modern science's postulation of and insistence on the 'objective reality' of space and time is an illusion insofar as there is (i.e. It gives) objectivity only for subjectivity, and human being cast as subjectivity is only one particular historical casting of human being that still holds sway in our own epoch.


Mousike techne: The Philosophical Practice of Music in Plato, Nietzsche, and Heidegger [PDF]

The Ister: Between the Documentary and Heidegger’s Lecture Course Politics, Geographies, and Rivers [PDF]

Babette Babich

What we want to explore is never the fate of questioning in the wake of technology, that is: we do not ask how it fares with questioning in today’s technological world nor and indeed how to put technology as such in question (as if it could be) but and much rather we are concerned with the how, the practical know-how, of remedying or fixing whatever may be the untoward consequences of technology and just so that we can continue along as we are and have been.


Deciphering Heidegger’s Connection with the Daodejing [PDF]

Lin Ma

It is only ‘properly speaking’ (eigentlich) that dao can be said to refer to Weg. This means that only when interpreted in the particular manner, or thought in its proper nature as Heidegger may ascribe to it, can dao come into relation with Weg. Weg is the standard against which dao is measured. The same consideration applies to the relation between Ereignis and dao.


Gatherings: The Heidegger Circle Annual

Volume 3, 2013

Jesús Adrián Escudero, David Nowell-Smith, Sophie-Jan Arrien, Raoni Padui, Wayne J. Froman, Hakhamanesh Zangeneh


From

Indiana University Press

The Life of Understanding
A Contemporary Hermeneutics

James Risser

New directions in hermeneutics and new possibilities for “the life of understanding” and “the understanding of life.”

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Collegium Phaenomenologicum

Heidegger: Gelassenheit, Ethical Life, Ereignis, 1933-1946

The Collegium Phaenomenologicum will convene for its thirty-eighth annual session in the Umbrian town of Città di Castello from July 8–26, 2013.

Bret Davis, Dennis Schmidt, Daniela Vallega-Neu


Heidegger on Sinn [PDF]

Jan Almäng

[I]f the current state of history is characterised by Seinsvergessenheit, it is impossible to ask directly after the Sinn of being, since our current conceptual scheme does not allow that question. And this explains Heidegger’s general philosophical strategy of creating a new conceptual repertoire, or, by reemploying an old conceptual repertoire, in order to give a more accurate description of Dasein and the world.


Making Nothing Happen: Yeats, Heidegger, Pessoa, and the Emergence of Post-Romanticism [PDF]

James Corby

It was Heidegger in the twentieth century who argued that the metaphysical quest for presence was in fact irrational and based on a distorted understanding both of the Greek concept of being and of the way we engage with the world, which in its emphasis on reflection tends to sideline the pre-reflexive and physically embodied aspects of man’s—or Dasein’s—opening onto the world.


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