On Heidegger on Education and Questioning
[O]ne repays a teacher badly if one remains a student or a follower much less an acolyte, reflecting that the teacher has, just in order to be a teacher, to withdraw as such[.]
Being and Time Untitled Exergue
What shows up within the clearing and thus is understandable becomes actually understood when it is taken as having such-and-such a meaning (Bedeutung), whether that meaning is correct or not—the way, for example, an Athenian juror in 399 BCE might take Socrates to be a threat to the city-state.
A letter from Martin Heidegger to Elisabeth Blochmann, 1929
Ian Alexander Moore
For the truth of our Dasein is no simple thing.
A Place of Encounter with a Divine. Heidegger on the Spatiality of Religious Experience
In both texts space is understood as opened: in Contributions as an empty between-space, and in Agchibasié as an opened landscape (Gegend).
The irreconcilable self in Heidegger’s logic of authenticity and event [PDF]
Beyng as event serves as a ground for many things, including Dasein and the worlds in which we encounter other beings. But the nature of this grounding can be rather unclear.
Science, Logic, and the Nothing as Such:
On the Newly Discovered Original Version of Heidegger's "What Is Metaphysics?"
Ian Alexander Moore
I would like to take seriously the possibility that Heidegger was attempting to understand the Nothing on its own terms. This was, to be sure, a path Heidegger did not follow for long. But one of its forks leads to a destination that Heidegger would arrive at only in the mid-1930s, albeit by way of a different route.
Orexodynamics of Purpose and Desire
Doug C. Wise
Turner’s Überschreitung aims at understanding biological being as a structure of existence in Heidegger’s sense; it seeks to establish and determine the structures of being-in-the-world in non-human biota.
The Nature of the Thing (Martin Heidegger, Maurice Blanchot, Jacques Derrida)
Introduction to 'Dearth: Deconstruction after Speculative Realism'
Reimagining Heidegger’s relational conciliation [Austrag] or hidden harmony [ἁρμονία ἀφανής] between thinking and things, the nothing of beings and the nothingness of beyng as a non-relational diaphora, dif-ference [unter-Schied], différance, indeed in terms of disinterest and indifference will be essential to my analyses of habituating oneself to nothing, and ultimately to the key Heraclitean fragment for any eco-deconstruction: φύσις κρύπτεσθαι φιλεῖ – nature loves to hide.
Temporalität in Heidegger’s Winter 1925/26 lectures
But what if the “I” is not simply extra-temporal? What if it is understood, not as the subject in the sense of a substance, but as a horizon within which beings unfold themselves in events of truth (un-concealment)?
The Poetics of World: Origins of Poetic Theory in Heidegger's Phenomenology of Religious Life
The work of art, and in fact world in tension with earth, are seen as an event of aletheia, Heidegger’s term for truth as unconcealment (Unverborgenheit) (GA5: 21).
Heidegger: Bibliography of addresses and courses he took and taught: German and English
Daniel Fidel Ferrer
The most complete document of this kind yet.
Wittgenstein reads Heidegger, Heidegger reads Wittgenstein: Thinking Language Bounding World
This is the question of the historical truth of being, or of how being itself gives or grants itself in or as its event of Ereignis, by grounding – in various and historically variable ways -- the possibility of conceiving of and experiencing beings in their totality.
Shapeability – Aristotle on poiein-paschein and the other dimension of being in Heidegger
I suggest the term “shapeability” for the dimension of disclosure of being (that is, the peculiar character of each being) through changes caused by a broad variety of interactions grounded in the dichotomous, passive-active capacity of beings for shaping and being shaped.
Continental Philosophy Discord Server
We host philosophy reading groups. Join us if you are interested in discussing philosophy with others in a reading group format.
Being There: Heidegger on Why Our Presence Matters
Such an approach is bound to seem strange to modern sensibilities, but we have to look at what is at stake.
Martin Heidegger - What is the Meaning of Being? [Podcast]
Staffordshire University's Philosophy team
In many ways, Heidegger’s masterwork Being and Time is a 20th Century reflection on Aristotle’s Nicomachean Ethics.
Call for papers
Heidegger and Schelling
June 24-26, 2022, Messkirch
Deeper into dopamine
Doug C. Wise
The objective of Gebsattel’s therapy was to reconstitute the conditions of the patient’s future. His method of treatment was to kick-start a cold Aussein auf etwas – ‘to be out for something’ – and thence to stoke the warming categorical desires of the care-structure.
The Heideggerian Triad of Ontical Ontological and Hermeneutical Approaches to Sein
Abdul Rahim Afaki
[I]nterpretation becomes complementary to phenomenological description in the triadic structure of Dasein being ontologico-ontically prior in phenomenological research and hermeneutically explicit in understanding.
Heidegger on Being and Acting
On Principles to Anarchy
The book. A project from Indiana University Press.
The “stamps” or principles belong to the epochs and wither away with them. Heidegger calls the other shape of presencing or of being the Ereignis, the event of appropriation. But, and this is crucial, “the Ereignis is not a new stamp of being belonging to the history of being.” That is my starting point.
Rhythm and Technics: On Heidegger’s Commentary on Rimbaud
[T]he Unknown grants the authority to poetry and philosophy, without which all will be reduced to science
On the Manifold Meaning of Aletheia: Brentano, Aristotle, Heidegger [PDF]
David Farrell Krell
[B]y exposing the manifold meaning of being according to Aristotle Brentano paves the way for putting an entire tradition into question.
Carlo Rovelli's misreading of Being and Time
Since we all as human beings stand out into this openness of three-dimensionally stretched time, Dasein is always already shared, prior to any possible individuation.
Heidegger and Foucault on the Subject, Agency and Practices
Hubert L. Dreyfus
The main difference between Heidegger and Foucault, then, is that Foucault sees Nietzsche as affirming a continual instability in the practices defining both the self and the culture, while Heidegger points to the importance of a non-metaphysical but nonetheless essential tendency towards gathering in the practices which he calls appropriation (Ereignis).
Letters from Heidegger to Elisabeth Blochmann (1930-1933) [PDF]
Translated by Frank H. W. Edler
I don't believe we'll find ourselves again so long as we keep dogging the "current situation" instead of turning our backs on it in the knowledge that the origin of the history of our essential being in antiquity has to articulate itself in what we ourselves can be as existing beings.
Ontological possibility and the Red Queen [PDF]
Doug C. Wise
If indeed ontological possibility, a realm of openness (ein Offenheitsbereich), “ontological wiggle-room,” did evolve, how did it evolve?
Attention as the Way to Being
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.
Being‐toward‐death in the Anthropocene
On the possibility of contributing‐toward‐the‐death‐of‐others
From a special issue of Forum Philosophicum on Heidegger.
Interestingly, Heidegger diagnosed this transgression a few decades ago, claiming that the “process of annihilation encompasses the Earth” (Heidegger 2010, 11). By this token, the Anthropocene can be referred to as the age of annihilation.
20 most viewed or downloaded documents on beyng.com in 2021
Theodore Joseph Kisiel
(October 30, 1930 — December 25, 2021)
A renowned authority on German philosopher Martin Heidegger, Theodore Kisiel is best known for his book The Genesis of Heidegger’s Being and Time, which remains the authoritative study of how Heidegger’s magnum opus came to be written.
1951. Response to "Letter on Humanism".
For Heidegger’s actual history would arise when the experience of this homelessness of man is phenomenologically grasped, clarified through the phenomenological view of essence, illuminated in its intentional objectivity, and then thought through ontologically in terms of the being on which it is based. Heidegger’s illusion consists in: that he thinks that in this way he can find a more real historicity than those who struggle with the real, objective historical process.
10 most viewed German Heidegger pages on beyng.com in 2021*
|Die Grundbegriffe der Metaphysik (GA 29/30)||7|
|Einführung in die Metaphysik (GA 40)||178|
|Sein und Zeit (Niemeyer)||14|
|Grundfragen der Philosophie (GA 45)||154|
|Der Satz vom Grund (GA 10)||34|
|Aus der Erfahrung des Denkens (GA 13)||198|
|Vorträge und Aufsätze (GA 7)||19|
|Logik: Die frage nach der Wahrheit (GA 21)||150|
|Beiträge zur Philosophie (Vom Ereignis) (GA 65)||13|
|Holzwege (GA 5)||277|
* excluding pages in last year's top ten.
Heidegger and Our Twenty-first Century Experience of Ge-Stell
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 artificiality to the system of positions and posits.
The Promise of Pain: (Di)spiriting the Geist of Heidegger’s Trakl
Ian Alexander Moore
Is Trakl looking forward to a new birth, as Heidegger claims, or is he lamenting a painful miscarriage, a tragedy of spirit that will soon drive him, not to the poetic sounding of silence, but to the irrevocable silence of suicide?
10 most viewed English Heidegger pages on beyng.com in 2021*
|Lectures and Essays "What Does Thinking Mean?"||129|
|Being and Time||34|
|Early Greek Thinking "Logos (Heraclitus, Fragment B 50)"||59|
|Pathmarks "On the Essence of Ground"||134|
|The Question Concerning Technology||15|
|Basic Questions of Philosophy||167|
|Discourse on Thinking "Conversation on a Country Path"||64|
* excluding pages in last year's top ten.
The “Letter on Humanism”: Ek-sistence, Being, and Language
Andrew J. Mitchell
Heidegger’s concern in the “Letter” with thinking is ultimately a concern with language. Thinking, the metaphysical privilege of the human, is an exposing of oneself to the dispensation, claim, and arriving of being such that this advent be brought to language.
Usage and Dispensation: Heidegger's Meditations on the Hand
David M Kleinberg-Levin
He seems to think that, when we write by hand, we are in closer, if not immediate contact with the event of meaning, for that which is written in this way preserves—maintains—the bodily felt dimensions of meaning carried by the gesture.
Advertisement for the first half of Being and Time
Translated by Ian Alexander Moore
[T]he fundamental question of ontology, namely, that concerning the meaning of Being in general, receives its answer.
vermes Fremenque cano—new Dune, eternal recurrence, last god [PDF]
Doug C. Wise
The movie combines the theme of summons to appropriation, Zuruf des Ereignisses, with the theme of desert power in a single symbol—the crysknife.
Politics and Heidegger: Aristotle, Superman, and Žižek
Eyeglasses are thereby revealed as being—this we recall out of the depths of our collective, cinematic imaginary—the original and all-purpose cybernetic signifier.
History as Decision and Event in Heidegger [PDF]
[Ereignis] is the self-generating event of history itself, what makes history as the immanent event and enactment of a being—and thus historiographical narrative and explanation—possible.
Much Ado About Nothing:
Heidegger vs. Carnap and the Continental-Analytic Split
In-der-Gott-seinlassen: a note on Spinoza’s Religion [PDF]
Doug C. Wise
[T]he truth of existence is the finitude of existence. The truth of existence is grasped – the ontological insight comes – in Angst or in some other ‘original experience,’ in einer ursprünglichen Erfahrung; some “decisive experience where we might learn with that abysmal depth the richness of being sheltering itself in the essential nothingness.”
Heidegger’s Hölderlin Lectures
Far from being something to be overcome, such not being at home is something that has to be taken on, assumed as the very essence, the abode or dwelling place of the human being, an abode that prevails amid change and becoming, journeying and flowing.
A discussion of new book
Body and the Construction of a World, from Heidegger through Lacan
with the author
Phenomenogony: Alcman and Heidegger on Θέτις and θέσις
Doug C. Wise
Φύσις does not make sense, Dasein does.
Heidegger’s Differential Concept of Truth in Beiträge
Original PDF in Gatherings volume 4.
Heidegger arrives at a more originary conception of difference that operates at the heart of the essence of truth and, in turn, beyng as event.
Heidegger’s Phenomenology of the Greek Gods
Artemis and Apollo are for Heraclitus not merely manifestations of φύσις in signs but in fact are φύσις itself.
The secret according to Heidegger and "The Purloined Letter" by Poe
Dupin recurrently meditates on the right way of keeping a secret and mocks the police for confusing λήθη with ψεῦδος.
A Running Leap into the There
Heidegger’s “Running Notes on Being and Time”
It seems, then, that we should not take the “leap” as an act of voluntary self-creation in which Dasein pulls itself up by its own bootstraps; instead, the emergence of Dasein is a happening that subjects humanity to a global transformation, or exposes it to a new dimension.
Posthuman Dasein [PDF]
Doctor Manhattan is no longer human, but he remains a case of Dasein.
Heidegger on Pindar’s “Gold” and Heraclitus’s “Kosmos” as being itself
Original PDF in Filozofia volume 75 No. 5.
[I]n the structural relation of Being to the human being, Being precedes and exceeds the human being and is in no way reducible to what is posited or constituted in “meaning” by the human being.
Designing the Enigma
Freedom is here not thought as a property of the human will or in terms of the causality of the will; it is conceived, rather, as an event—as the granting and revealing of possibility, yet also, therefore, as the withholding and concealment of possibility—and as such is nothing human.
The Importance of Tuchē and Automaton for
Heidegger’s 1922 Reading of Aristotle
Original PDF in Gatherings volume 9.
Jennifer O. Gammage
Aristotle’s investigation shows that αἰτία (cause), like being, is said in many ways and that any substantive investigation into causes will, therefore, have to account for τύχη and αὐτόματον.
Poetic Colors of the Holy: Heidegger on Pindar and Trakl
Ian Alexander Moore
Heidegger is drawing out different aspects of Being and the Holy that belong to all epochs, even if they cannot always be seen as such, and even if different gods show up in them.
2022 Heidegger Circle Call for Papers
The 56th annual Heidegger Circle Conference, to be held at the University of Memphis on May 26-29, 2022.
All submissions must be received by February 1, 2022.
Heidegger’s Apophaticism: Unsaying the Said and the Silence of the Last God
Elliot R. Wolfson
More than the philosopher and the scientist, therefore, the poet knows that language is disclosive of nothing, which denotes not the negation of something positive but the advent of the retreat of the appropriating event, the nullity or negativity that precedes the fissure into being and nonbeing.
On Books and ‘Altars Consecrated to an Unknown God’ Reading Heidegger’s Beiträge
Today, beyond any of this, we live on the terms of the virtual, our machination is that of social media, the digital, our connected, constantly agitated life lived here and elsewhere at all times. We need a new language for today’s time‑space.
Earth and World(s): From Heidegger’s Fourfold to Contemporary Anthropology
Sofya Gevorkyan and Carlos A. Segovia
[W]e intend to “deterritorialise” Heidegger, i.e. to re-position Heidegger’s thought in a theoretical context open to, but not limited by, Heidegger’s own concerns.
Ereignis: Six Theses
Ereignis is not an event at all, not even “the event of appropriation.”
Ὀρθολογία περὶ τὸ μὴ ὄν: Heidegger on the Notion of Falsehood in Plato’s Sophist
Heidegger asserts that lógos pseudēs, a distorting lógos, is possible “only if nonbeings can be (237a2)” (GA 19, 410/284). So, the question of falsehood, on his reading, concerns both the ontological status of ψεῦδος, i.e. the being of non-beings, and the structure of lógos itself.
Re-assessing music assessment:Heidegger’s concept of the thing in the context of music?
The act of drinking the wine Heidegger describes as conditional, making the jug a thing that is located in the place where it functions not as just another jug but a jug of that place.
Superheldenscheiße in Freaks – Du bist eine von uns [PDF]
Doug C. Wise
Traditional hero that Wendy is, ἄτη is at hand to snare her into tragedy.
Anarchistic Tendencies in Continental Philosophy: Reiner Schürmann and the Hubris of Philosophy
[B]oth Schürmann and Heidegger would agree that technology inaugurates the “annihilation” and “extinction” of metaphysical principles and positions and opens onto the anarchic origin of being as simple presencing—nothing more, nothing less.
The Negativity of Time-Space
This is the HTML version of a paper in Gatherings 2017. The original PDF file is on the Heidegger Circle web site.
Heidegger and Leonard Cohen: “You Want It Darker”
[T]he singer can seem to echo Heidegger’s insight into the ancient goddess of truth herself, Aletheia, tacked between the marvels of perspective, and we remember, as Lacan tells us, as Nietzsche has told us, that truth rises naked from the depths, as the ancients depict her, with a mirror in her hand.
Marcia Sá Cavalcante Schuback
To be in love is said here to be in the love, to be in Eros and understood as the same as being urged to experience the most proper meaning of existence.
Gatherings Volume 11, 2021
With contributions from: Scott M. Campbell, Lee Braver, Morganna Lambeth, Richard Polt, Harri Mäcklin, Jussi Backman, John J. Preston, David Liakos, Iain Thomson, Katherine Ward, William Blattner, Megan Altman, Carolyn Culbertson, and Timothy Quinn
Heidegger's Hidden Path: From Philosophy to Politics
W. J. Korab-Karpowicz
Asking the question of Being (and, drawing our attention to this question is his significant contribution) is an important addition to, but can never replace, asking moral questions in the spirit of rationality and freedom.
Laughing at finitude: Slavoj Žižek reads Being and Time
In Heidegger's path from transcendental philosophy through "thinking," Žižek would argue that Heidegger should have stuck with transcendentalism.
Machenschaft and Seynsgeschichte in the Black Notebooks: Heidegger on Nietzsche’s “Rediscovery” of the Greeks
Maybe Heidegger, relegating Nietzsche to the Roman, gains for himself the chance to claim the Greek other beginning. If so, the Alemannic and the local betray some of his ambitions, the fox, as Hannah Arendt spoke of him, pointing to physiognomic traits evident in the younger man, still present as Heidegger aged.
Heidegger’s ‘Letter on Humanism’: A Reading
By standing outside her Being in the truth of Being, the human preserves the essence of her Being.
From Object-Oriented-Ontology Worldlessness to Post-Nihilist Worldings
Sofya Gevorkyan & Carlos A. Segovia
What, viewed from a Heideggerian and early-Greek standpoint, [Gestell] suppresses, is, in the case of all non-human-made things, what we are willing to call their “translucent phenomenality,” i.e. their translucent-ness to “being” – their auto-poietic shining forth into the region of the unconcealed.
Time and Trauma: Thinking Through Heidegger in the Thirties with Richard Polt [Podcast]
No Easy Answers
Heidegger: πάθος as the thing itself
We have always already “suffered” the burden of thrown-openness as the clearing. No prior agent has acted upon ex-sistence, forced facticity upon us, thrown us into being-needed for the sake of intelligibility at all.
Enjoying Your Way Through a Dull Day
Allen Scult ticks away the moments on his This Old Man podcast.
The destiny of freedom: in Heidegger
[W]hat is sought is an understanding of freedom not as a foundation for being, in the sense of its ultimate explicability, but rather as the neutral event through which Dasein is situated before and amongst beings.
The Dwelling Perspective:
Heidegger, archaeology, and the
Palaeolithic origins of human mortality.
[B]oth social and cultural revolutions have driven the larger ‘human revolution’, or the general process of hominization along its trajectory towards ‘we moderns’. Such revolutions are necessary to fore-ground the Upper Palaeolithic record where local styles and time-space cultures are identifiable.
The Hermeneutics of Everydayness
On the Legacy and Radicality of Heidegger's Phenomenology
Thinking that is the not yet, that happens as the not yet of itself, has always anticipated the present.
Ontological recognition in The Recognitions [PDF]
Doug C. Wise
Entschlossenheit is not altogether for keeps: "Dasein is already in [Unentschlossenheit], and soon, perhaps, will be in it again." Yet in the phrase Gaddis puts to various uses semper aliquid haeret, a bit always sticks (flesh to soul, tell to fake, shit to heel); authentic Entschlossenheit "resolves to keep repeating itself;" a glimpse of 'radical opened-upness' sticks in the Sein.
The fundamental concept of teshuva makes room for thought, delineating a horizon in which it ultimately would be possible to illuminate the very event of “thinking”, as it unfolds in Heidegger’s efforts.
Usage and Dispensation: Heidegger’s Meditation on the Hand
Heidegger’s “originary ethics” must derive its directive, its normativity, its point of reference, hence its measure, from the questioning of being—from our thoughtful exposure to the ontological dimensionality into which that questioning throws us.
Martin Heidegger and Oriental thought: confrontations
João A. Mac Dowell
Heidegger kept unaltered his differentiated assessment of the Christian experience and its philosophical-theological interpretation. Religion as such constitutes a fundamental possibility of human existence, in the form of myth, as opposed to philosophy.
Authenticity and Heidegger’s Antigone
Wherever we locate the power, the claim is that the play first opens the Greek – and so Western – understanding of being (as uncanny, and so as φύσις) and of the human being as open to being and able to stand authentically towards it.
The Right of Reply to Professor Sheehan
The Heideggerian “questioning” is already a way of responding, and the politico-magical efﬁcacy of the invocation of being makes up for the “fundamentally” unsteady character of the intellectual construction: being is a nonhuman and anthropomorphic ﬁgure.
Nature and the individual
The 'outside' world is not for us what we see, just because it is out there. It's made from what we take care about, what's of interest to us. The things that are of no interest in us and are out there, are for us a residue, a waste product, compared to things that we have an interest in.
Schürmann’s Broken Hegemonies: Reading Alchemy in Heidegger, Angelus Silesius, and Nietzsche
Here Schürmann undertakes the reflective question, underway to be sure towards the event, the inception of Ereignis: “What, then, is it that already holds us? Nothing other than the post-principial economy made possible by technology as the completion of metaphysics.”
Heidegger on virtue and technology: the movement of nihilism
[W]hen Heidegger insists that the essence of Technik is not itself technisch, it may well be that the essence of techne is to be thought through an invocation of a movement of nihilism, in this double sense of a covering up of exactly that to which Heidegger is trying to draw attention.
A self‐similar figure in Hesiod and Heidegger [PDF]
Doug C. Wise
So from (Wer & Was) – beings – we get (Sein & (Wer & Was)) – being and beings, the ‘narrow’ ontological difference. Thence (Lichtung & (Sein & (Wer & Was))) – the ‘broad’ ontological difference between the clearing and being-and-beings.
Beyond Struggle and Power: Heidegger’s Secret Resistance
The philosophers must return to the cave not only in order to save the polis, but also in order to understand the political realm in its particularity after spending time in the light of the intelligible forms.
From Destruktion to the History of Being
The projection and configuring of possibility belongs, rather to Being itself as such, as a happening to which Dasein (or the Being of the human being) is exposed in advance – an antecedent happening or “event” (Ereignis) that “destines” Being in this or that historical manner.
Heidegger’s Middle Period (German and English): an index
Daniel Fidel Ferrer
The combined texts of GA 45, 65, 66, 69, 70, 71, and 73 are a total of 5242 pages. Seven volumes written in German by Heidegger (and a few pages of editors and translator notes). Five volumes of English translations. The combined total of indexed words adds up to 60,309 words.
Heidegger and Economics:
Withdrawal of Being in Capital
[T]he Gestell of technology can only enable global capital because, using Heidegger’s account of mathematics, economics is already embedded in the origin of the history of metaphysics
Heidegger, the pólis, the political and Gelassenheit
The πόλις is thus not political, but is that from which all that is human takes place (which is what history is), including and especially that which we call political. Thus our understanding of politics presupposes the πόλις and not the other way around.
Heidegger’s Disavowal of Metaphysics
In 1935 Heidegger very clearly credited the entire philosophical tradition – not just as far back as Plato, but including the Presocratics – with asking about entities as such and as a whole, which is to say, entities in their being. This is why in 1935 he was able to slide so easily back and forth between saying on one page that φύσις means “being itself” and on the very next page that it means “entities as such and as a whole”.
From φύσις to Nature, τέχνη to Technology: Heidegger on Aristotle, Galileo, and Newton
Heidegger sees in Aristotle here the last echo of the pre-Socratic insight that being is φύσις, since φύσις is not simply the imposition of form onto matter, but rather their primary and appropriate belonging together. Matter is formed in φύσις with an appropriateness that is not merely an ordering of what is on hand the way an artist organizes material into the work.
Heidegger's and Gadamer's translations of Aristotle, Metaphysics Λ 6 (DRAFT)
Ian Alexander Moore
“Also, movement—just as time—is holding itself together in itself according to its ontological sense. Accordingly, time is either the same as movement or a how in the manner of Being of movement.”
Is Gelassenheit Possible?
In the techno-industrial era, deluded moderns think they are in charge of world affairs, but in fact they are another means for maximizing power for its own sake.
10 most viewed English Heidegger pages on beyng.com in 2020
|The Principle of Reason||38|
|Pathmarks "Letter on 'Humanism'"||269|
|Poetry Language Thought "...Poetically Man Dwells..."||211|
|Nietzsche II "Who Is Nietzsche's Zarathustra?"||211|
|Being and Time||262|
|Basic Writings "The Question Concerning Technology"||311|
|Basic Questions of Philosophy||134|
|Four Seminars "Le Thor 1969"||61|
|Contributions to Philosophy (of the Event)||278|
The Tao of Heidegger
Being and Time and Beyond
Heidegger is a process philosopher. Heidegger and Whitehead share a deep suspicion of the notion of “substance,” in regard to which Whitehead develops Hume’s Buddhist critique while Heidegger develops Nietzsche’s.
20 most viewed or downloaded documents on beyng.com in 2020
|Thomas Sheehan||Heidegger: The Three Meanings of ἀλήθεια|
|Eric D. Meyer||Review: Freedom to Fail by Peter Trawny|
|Franco Volpi||Dasein as Praxis|
|Thomas Sheehan||What does Heidegger mean by “time”?|
|Jeffrey Rubard||The Torso of Humanity|
|Eric D. Meyer||Apostrophe of Difference|
|Doug Wise||Dolores hears a Who|
|Patricia Glazebrook||Heidegger and Vandana Shiva|
|James M. Magrini||Die Auseinandersetzung with Heidegger’s Phenomenological Ontology|
|Eric D. Meyer||The Task of the Translator, or, How To Speak To Martin Heidegger’s Texts|
|Andrew Mitchell||What Is Called Drinking?|
|Doug Wise||Heidegger, Freud, and the other clearing|
|Doug Wise||Heidegger and Darwin|
|Richard Capobianco||Heidegger on Hebel|
|Thomas Sheehan||Emmanuel Faye: The Introduction of Fraud Into Philosophy?|
|Thomas Sheehan||L’affaire Faye: Faut-il brûler Heidegger?|
|William J. Richardson||Heidegger and the Problem of World|
|Doug Wise||Some natural history of sense-making|
|Doug Wise||On the essence of μύσται|
10 most viewed German pages on beyng.com in 2020
|Vorträge und Aufsätze "Das Ding"||182|
|Zur Sache des Denkens "Das Ende der Philosophie und die Aufgabe des Denkens"||85|
|Reden und andere Zeugnisse eines Lebensweges "Was ist das Sein selbst?"||424|
|Sein und Zeit||220|
|Die Grundbegriffe der Metaphysik: Welt, Endlichkeit, Einsamkeit||527|
|Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz||234|
|Vorträge und Aufsätze "Bauen Wohnen Denken"||152|
CRISPR critters – Ereignis as deconstraint [PDF]
Doug C. Wise
Deconstraint is also the key notion in Heidegger’s analysis of the concepts ‘poor in world’ and ‘world-forming.’ Deconstraint is particular and local in the former and general and global in the latter. Radical deconstraint in the dimension of ‘taking-as’ distinguishes human being from the rest of the biota.
Introduction to Metaphysics
New online reading group starting in January.
Is Gelassenheit Possible?
Mortals are oriented toward the entities that show up, not toward their showing up (Being) as such, and certainly not toward the clearing that allows for such showing up.
I did another annual sweep for dead links on Ereignis. The most common problem were hyperlinks that don't respond at all; the machine at the other end is gone. I remove those items from Ereignis. In some cases the institution (.edu or .org) or publisher (.com) still exists, but they've adopted a new scheme, and the link to the person or book returns not-found. In those cases, I just remove the hyperlink and leave the announcement.
Article in the International Encyclopedia of Ethics
Lawrence J. Hatab
For Aristotle, φρόνησις was different from τέχνη, because the goal of the latter is something external to action, while the former involves the active life of the soul itself. Heidegger saw this element of Aristotle’s thought as important for advancing non-scientific forms of truth and preparing a model for the being of Dasein, in non-subjective, world-disclosive terms. The fact that Aristotle focused this discussion of truth on the virtues of the soul allows an avenue for exploring a robust sense of ethical virtue by way of Heidegger’s thought.
Pain is Being Itself: Heidegger’s Algontology
Ian Alexander Moore
Heidegger claims that such an experience would not occur within the domain of beings, Seiendes (physics); it accordingly would not be of something particular, whether physiological or psychological. Nor, moreover, would it occur within the domain of the being, Sein, of beings(metaphysics); it accordingly would not be of something common to all entities, both physiological and psychological. Rather a proper experience of pain would be an experience on the order of being itself (Seyn), an experience that would “unsettle metaphysics at its core” and “transform the human being’s relation to truth”
Heidegger on Historicity and Schicksal in Sein und Zeit §74
Heidegger’s crucial paraphrase of Aristotle refers not to Dasein’s past in any sense but to its existential aheadness, its Zukünftigkeit or futurity. Dasein’s essence is to be always becoming itself, coming-to (zu-kommen) what it always already is: its mortal thrown-a-headness unto death.
I've added the paraphrastic translation at the end of this paper to §74 of the Being and Time App.
Gatherings: The Heidegger Circle Annual
Volumes 10, 2020
Richard Polt, Kevin Aho, Robert Manning, Friedrich-Wilhelm von Hermann, David C. Abergel, Lawrence Berger, George Saad, Peg Birmingham, Gregory Fried, Laurence Hemming, Julia A. Ireland, Elliot R. Wolfson, Ian Alexander Moore, Anthony Vincent Fernandez, Carlos Zorrilla, Gregory P. Floyd, John Preston, John Rose
The Ursprung of entrepreneurship in The Founder [PDF]
Doug C. Wise
In “Entwicklung” Schumpeter specifies das Neue as discontinuity, a break with ‘before’: “The change transmuting one imprinted form [eine geprägte Form] into another one must represent a crack [Riß], a jerk [Ruck], or a leap [Sprung].”
Ereignis in Heidegger's works
GA links in progress.
Günter Figal, Diego D'Angelo, Tobias Keiling and Guang Yang
With contributions from: Jeff Malpas, Markus Wild, Tristan Moyle, Thomas Buchheim, Claudia Baracchi, Damir Barbarić, Jussi Backman, Nikola Mirkovic, Andrew J. Mitchell, Hans Ruin, and Sylvaine Gourdain.MORE
Book now available as a single page.
Heidegger and Aristotle
Translated by Pete Ferreira
The decade preceding the publication of Being and Time (1927), from the last years of the first period at Freiburg and the entire period in Marburg, is characterized in its speculative terrain by the strength with which, in engaging Aristotle, Heidegger puts into action this foundational intent. From a general point of view, it comes together as an urge for a truly radical philosophical knowledge, in the need to locate and determine the primary source from which it springs before it unfolds, and to which it later returns, the live wire of philosophizing.
What Is Philosophy?
[O]ur discussion does not set itself the task of winding up a fixed program. But it would like to prepare all who are participating for a gathering in which what we call the Being of being appeals to us. By naming this we are considering what Aristotle already says.
Τὸ ὄν λεγέται πολλαχῶς.
Cerisy-la-Salle, Normandy, August 1955.
Strauss, Rorty, Derrida, Dugin and the Philosophical Constitution of the Political
Beginning with Heidegger is an in-depth examination of the influence that Martin Heidegger’s inceptual thought exerted on Leo Strauss, Richard Rorty, Jacques Derrida and Alexander Dugin. How did these vastly different thinkers employ Heideggerian concepts to define their own philosophies and often antagonistic politics?
Heidegger's Theory of Truth and its Importance for the Quality of Qualitative Research
Rauno Huttunen and Leena Kakkori
At its best, qualitative research works like a great poem, causing the reader to experience ‘evocation’ and to see the world through different eyes. Then a new horizon opens, and this process Heidegger describes as the ‘happening’ (Ereignis) of the truth.
On dopamine [PDF]
Doug C. Wise
[I]nsight is the essence of technology and down in the engine‐room is the impulse drive, the dopaminergic reward circuit.
Virtual Philosophy Network
Public philosophy groups
We are an international network of 43 public philosophy groups with a combined membership of over 50,000 people. Our groups have held thousands of public philosophy events in total.
I am currently in two virtual Heidegger exegetical reading groups in my time zone; Basic Writings on the Discord D&GQC server (instructions for joining Friday's discussion) and Nietzsche 3-4 with the Phoenix Philosophy Meetup Group. Go live!
Another Look at Heideggerian Cinema:Cinematic Excess, Antonioni’s Dead Time and the Film-Photographic Image as Copy
Michael Josiah Mosely
Profound boredom is in fact, for Heidegger, the mood connected to originary time; it can be said that through the setting forth of the earth in the dead time of L'eclisse we may become attuned into profound boredom.
Heidegger Zum Ereignis-Denken (GA 73): An Index
Daniel Fidel Ferrer
An Index to Martin Heidegger’s (1889-1976) two printed volumes Zum Ereignis-Denken; Gesamtausgabe Volumes GA 73.1 and GA 73.2 (published in October 2013).
New Basic Writing reading group hosted on the D&G Discord server.
Continental Philosophy Discord Server Announcement
Explaining Discord Reading Groups on Philosophy [PDF] [MP3]
Based on the Deleuze and Guattari Quarantine Collective
How to participate in an online reading group on Discord servers to read your favorite philosophical books with others from around the World.
The Existential Implications of Releasement to the Clearing
slows down and unclutters the time-space of our existence
Topology of being and its limit theorem [PDF]
Doug C. Wise
No experience, no matter how ursprünglich, can disclose an embedding dimension of the distinction horizon/Open because all experience takes place only within and by virtue of the horizon/Open, sense-making, affective/cognitive ‘taking-as.’
Heidegger's phenomenological decade
It is one thing to say that a better account of life is found in Aristotle's Ethics than in post-Cartesian subjectivistic theories; it is quite another to say that philosophy itself is essentially phronesis. That is simply the obverse error of the theoretism it is supposed to replace.
Heidegger on technology and Gelassenheit: wabi-sabi and the art of Verfallenheit
Hence Heidegger’s famously eponymous recommendation to us that we use technology but without letting it "entangle" us. We are, that is to say, to employ technological devices and practices while detached from them, able to "let go of them any time", able in other words (and it is this that seemingly defies us today) to "let them alone".
Clare Pearson Geiman
Prior to 1934, Heidegger consistently interprets τέχνη as the know-how that pertains to handicraft; after 1934, Heidegger turns to τέχνη itself, and to his original blurring of τέχνη with φρόνησις, to find the possibility of a higher knowing that unifies them in a reconceived τέχνη.
From Existentialism to Humanism and back
In-between Sartre's "Existentialism is a Humanism" and Heidegger's "Letter on Humanism"
In characterizing the world as will to power [Nietzsche] had, unfortunately, fallen back into an attempted answer. He had lost sight of the question of Being which [Hölderlin] faced more squarely and poetry could, in this way, claim preeminence over philosophical thought.
Amnesia at the Beginning of Time: Irigaray's Reading of Heidegger In The Forgetting of Air
By forming her response to Heidegger from the passages of his own text—but from a perspective distinct from his own—Irigaray puts into question the unarticulated ethical implications of his positive ontology. She ‘clears the ground’, to employ a Heideggerian motif, so that the “previously neglected powers” of his philosophy may be released.
Sapir, Whorf, and Wittgenstein on the referential whole and Irre [PDF]
Doug C. Wise
In 1930 Heidegger gives untruth a special name, die Irre, ‘errancy.’ ... Because we ek-sist and in-sist by these systems we “already stand within errancy,” for the dynamics of these systems inherently produces error and illusion; Irre is constitutive of existence as a modality of sense-making.
The Origin of the Work of Art
translated by Roger Berkowitz and Philippe Nonet
Heidegger's Reading of Heraclitus
The event of φύσις is as much the event of rising into unconcealment as that of suppressing into concealment; for all that comes forth into shining much remains left behind in oblivion.