Ereignis

Lichtung


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



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The Answer to the Question of Being [PDF]

Graham Priest

[We] will see how the theory of gluons explains Heidegger’s aporia.

Martin Heidegger’s Concept of Understanding (Verstehen)
An Inquiry into Artificial Intelligence [PDF]

Joshua D. F. Hooke

Those seeking to use Heidegger to illustrate the limitations of AI should recognize that both divisions of Being and Time are crucial to their argument.

Heidegger's Being and Time Paraphrased and Annotated

Foreword and Afterword

Thomas Sheehan

In approaching SZ it is important to get off on the right foot, and that entails understanding the presuppositions underlying his work.

Two hermeneutical motives in Reading the Constitution

Doug C. Wise

[W]hat divides textualists from purposivists may be more in the nature of a Holmesian can't-help, a difference in ‘the world as I found it,' thematic commitment, Grundbefinden.

Revisiting Presence

Richard Polt

Even if he accepts presence as our destined and inescapable meaning of being, presence is enabled by a mysterious—let us say—“event” that lets things come to the fore while it itself keeps quiet.

Nothingness and Paraconsistent Logic [PDF]

Hinna Khaan

This deficiency in logic leads Heidegger to the idea that the true logic is ontological and what is usually known as logic is nothing but a contingent expression of it.

‘What Is, Is More than It Is’
Adorno and Heidegger on the Priority of Possibility

Iain Macdonald

[I]f there is any truth to the priority Heidegger gives to possibility, then it should also be expressible outside that philosophy, in another context

Thinking the Event in Heidegger's "Black Notebooks" [PDF]

Sebastiano Galanti Grollo

Thinking should take place in a state of waiting in order to receive what is essential, which does not come about on the basis of the human will. For this purpose, it is necessary for thought to derive from the event itself – Vom Ereignis – as a response to the call of being.

Sprache als Be-wëgen
The Unfolding of Language and Being in Heidegger's Later Work, 1949-1976

Doug Peduti

Language disposes as Ereignis in conversation. While man’s being is grounded in language, grounding occurs only in conversation.

Paganism as a Political Problem
Levinas’s Understanding of Judaism in the 1930s

Michael Fagenblat

Behind Levinas’s idea of religious exigency of “excendence” lies Heidegger’s notion of the spiritual quality of ontological transcendence

Heidegger's Transcendentalism [PDF]

Daniel O. Dahlstrom

But Heidegger also seems to betray unmistakable vestiges of modern transcendentalism as well, especially when one considers the characteristic turn of modern transcendentalism from experience to the conditions of the possibility of experience.

Rules for the Human Park
A Response to Heidegger’s “Letter on ‘Humanism’”

Peter Sloterdijk

Translated by Ian Alexander Moore and Christopher Turner

[B]y exposing and asking out beyond the conditions of European humanism [...], Heidegger entered a trans-humanist or post-humanist realm of thought in which an essential part of philosophical reflection on the human being has moved ever since.

Heidegger's Antigones

Clare Pearson Geiman

τέχνη, here conceived as a secondary form of knowledge whose scope is limited to nonhuman ways of being, becomes the dominant model for conceiving human Being and human knowing.

Heidegger’s Reticence
From Contributions to Das Ereignis and toward Gelassenheit

Daniela Vallega-Neu

The inceptive appropriating event clears an openness, with which Heidegger rethinks the “there” of being-there, the open site (or time-space) for the truth of beyng.

Brokenness of Being and Errancy of Ontological Untruth
Susan Taubes’s Criticism of Heidegger’s Seinsdenken

Elliot R. Wolfson

The unspoken is not simply what is not vocalized ..., but it is rather what is unremittingly withheld as the unsaid, the mystery of all mysteries of the thoughtful saying ..., the concealment that persists as concealed in the disclosure of the concealment disclosed in the concealment of disclosure ....

The Three “Fundamental Deceptions” of Being and Time
Heidegger’s Phenomenology Revisited

David Charles Abergel

[P]henomenology for the young Heidegger was never a descriptive enterprise oriented toward givenness, but always, however obliquely presented throughout the 1920s, a way of participating in the creative unfolding of the site of Being’s happening.

On Beginning Über den Anfang

Richard Polt

The inceptive event is a grounding of a question (Who are we? What does being mean?), a grounding of a problem, a grounding of a displacement.

Heidegger and German Idealism

Peter Trawny

[German Idealism] does not come to a “question of being.” ... In the thinking of Heidegger the “finitude” of the human being is what “comes to view.”

The importance of the nothingness of what we care about

Doug C. Wise

Nothing other than itself, and itself an abyss; in Heidegger's alternative usage, Nichtigkeit.

Heidegger on Unconcealment and Correctness [PDF]

Taylor Carman

Beliefs and assertions uncover entities, that is, only because human beings disclose worlds.

Black as the New Dissonance
Heidegger, Adorno, and Truth in the Work of Art

Jensen Suther

Preservation in the sense of the disclosure of truth becomes questionable in the age of modern technology because enframing has greatly diminished our capacity for understanding ourselves as historical beings formed by institutions we sustain and transform through our practices.

Material calculation and its unconscious
approaching computerization with Heidegger and Lacan

Marc Heimann & Anne-Friederike Hübener

Heidegger assumes that the modern mode of being is structured by computability (Berechenbarkeit), which means a universal quantification of things into energy to create more energy.

On the Right to Kick a Rock
The Argumentum ad Lapidem and Heidegger’s “The Argument against Need”

Richard Polt

In the order of the evolution of the human species, as well as in the development of a child, bodily effort and resistance come before a full-fledged world, in which we pursue ways of existing by adopting possibilities in a cultural and historical context.

Neither Philosophy nor Theology
The Origin in Heidegger’s Earliest Thought

Erik Kuravsky

[T]he first beginning of philosophy originates as the inceptual event through which an incalculable movement of history is brought forward in the direction of its own Origin, which, being paradoxically futural, is thus capable of being enacted as the other beginning.

Plato’s Other Beginning

John Sallis

Truth as ἀλήθεια would make possible truth as correctness by setting forth a look, a presenting foreground, to which apprehension could correspond and so be correct.

Heidegger and the Problem of Translating the Greek Beginning

Marco Cavazza

Heidegger’s language carves a furrow within the German language that, paradoxically, the foreign reader may feel while the native speaker does not

Human as ζοον λόγον ἔχον and in-der-Welt-sein
Seeking gathering, the one always in relation

Elena Bartolini

The meaning of human being’s existence has to be found in this space, in the relational openness where it finds itself.

“Worlds, Worlding”

Tobias Keiling

Worlding is thus characterized by an experience that can be defined as the opposite of alienation: the experience enters into a mode of heightened authenticity, in which I grasp myself all the more as I am more strongly integrated into the context of meaning in which something shows itself as something.

The Question of Ontological Dependency

Mark A. Wrathall

As we become habituated in a particular way of making sense of entities, we shelter, preserve, and maintain the “openness” within which entities can manifest themselves.

On Heidegger and Ortega y Gasset
the Spanish being and its tragic condition of existence

Juan José Garrido Periñán

[B]ecause living opens one up to death, every thinker who loves life, as I think Ortega y Gasset and Unamuno, among others, did, has to accept the imperative of death as something that belongs to living itself.

On Need: Mortality and Heidegger’s “Argument” with Science

Andrew J. Mitchell

The essence of the human is to be thought of as a guarding and the human as a “guardian.” The guarded here is “the event,” and through the guarding of it, the human belongs to it.

Scheler’s Critique of Heidegger’s Fundamental Ontology [PDF]

Daniel O. Dahlstrom

On the final pages of Scheler’s critical notes to Being and Time, he makes the following observation: “What would the human being mean if he had only to care for himself and the world - and not also for its ground? He would be a footnote to being.”

Discourse and disclosure, Law and Gospel, and the like (notes on The Culmination)

Doug C. Wise

For Paul and Heidegger the law and metaphysics ‘been on the job too long,’ with consequent lethal curse.

Propositions on Heidegger's 'Being-Historical Thinking'

Peter Trawny

Being reveals and conceals not in but as history.

Saying the Unsayable
Heidegger on the Being-in-Itself of Beings

William McNeill

The essence of the human being is “needed” for the event (Ereignis) of such emergence into unconcealment, into presencing (Anwesen). Being-in-itself, the presencing of beings-in-themselves, is thus dependent on the human essence.

Radical conservatism and the Heideggerian right
Heidegger, de Benoist, Dugin

Jussi Backman

[The other beginning] views being as an ongoing, dynamic event of meaning-constitution that constantly situates and (re)contextualizes meaningful presence—as Ereignis, the temporal and spatial event or “taking place” of meaningfulness in and through the reciprocal correlation between the givenness of meaning and human receptivity to meaning.

Heidegger, the Scourge of the Enlightenment

Richard Polt

Heidegger’s way of raising the questions is especially provocative; even at his most parochial and perverse, his texts challenge defenders of reason to reason more clearly and carefully, with greater attention to reason’s limits.

Untruth

John Sallis

The systematic character of Heidegger's thinking lies not only in its retention of irreducible negativity but also in its structure as a progression of forms in which this negativity takes shape in the guise of untruth.

Heidegger’s Legacy and the Need/Use of Being

Christopher D. Merwin and Ian Alexander Moore

Heidegger’s “Legacy” manuscript and the Brauch material in particular – for all their interpretive challenges – give us something of a final articulation of the relation between Dasein and being.

Heidegger and the Phenomenology of Film

Film-Philosophy journal, Volume 28, Issue 1, February, 2024

Special dossier on Shawn Loht’s Phenomenology of Film: A Heideggerian Account of the Film Experience (2017) organised by Robert Sinnerbrink.


The Anfang to come

Weian Ding

The task of the“other beginning” is, in fact, a philopatry to the first site of the first beginning through the vestige and remnant left by the description of Beyng.

Heidegger's Culmination of German Idealism
A Dialogue with Robert Pippin [Podcast]

Converging Dialogues


Gatherings Volume 13, 2023
The Heidegger Circle Annual

With contributions from: Scott Campbell, Babette Babich, Erik Kuravsky, Teelin Lucero, Christopher D. Merwin, Ian Alexander Moore, Richard Polt, William McNeill, Andrew J. Mitchell, Tobias Keiling, Theodore George, Jennifer Gosetti-Ferencei, Rebecca A. Longtin, John Lysaker, Pol Vandevelde, Lucas Buchanan Carroll, and Jeffrey Patrick Colgan.

Crisis and Twilight in Martin Heidegger’s “Nietzsche’s Word ‘God is Dead’”

Babette Babich

[T]he madman comes to teach those in the marketplace, as Nietzsche points out in The Gay Science, that they have done this to themselves. For Heidegger: “They no longer seek because they no longer think.”

Introduction to a Future Way of Thought
On Marx and Heidegger

Kostas Axelos

Edited by Stuart Elden. Translated by Kenneth Mills.

Nihilism as the empire of the mastery of the will to will—already Nietzsche saw that: the will “would rather will the nothing than not will”—, and as the epoch of technology (itself understood as “metaphysics in completion”), perhaps forms the core of Marxism, its driving truth.

Another Kunststück des Lebens—nackte Geworfenheit

Doug C. Wise

Dasein's fundamental authentic project is to make sense of its very sense-making.

The Point of Language in Heidegger’s Thinking
A Call for the Revival of Formal Indication

Lawrence J. Hatab

[A]ll philosophical concepts are formal indications, “formal” in gathering the focal meaning of lived experiences, and “indications” in pointing to engaged circumstances and practices that cannot be fully captured in, or exhausted by, formal concepts.

Heidegger & Antisemitism [audio stream]

Matthew Sweet, Maximilian de Gaynesford, Peter Osborne, Daniel Herskowitz, and Donatella Di Cesare

BBC radio 3 show


Questioning Heidegger's Silence

Babette Babich

The postmodern is not a moment beyond the modern. Instead, what is represented by the postmodern is the unmasterable, disappointed condition of the Enlightenment ideal of modernity "after Auschwitz."

What's in a Word?
Heidegger's Grammar and Etymology of “Being”

Gregory Fried

Language is not a being at all, but, like Being itself, it is what gives us access to all beings in the first place.

Heidegger's Method
Philosophical Concepts as Formal Indications [PDF]

Daniel O. Dahlstrom

If Heidegger's characterization of philosophical concepts as formal indications possesses a significant similarity to the nature of artistic composition, it has even closer ties to what he understands as the theological formation and development of Christian belief.

20 most viewed papers on beyng.com in 2023

Author Document
Thomas Sheehan What does Heidegger mean by “time”?
Andrew Mitchell The “Letter on Humanism”: Ek-sistence, Being, and Language
Andrew Mitchell What Is Called Drinking? Heidegger, Wine, and Loss
Lee Braver How to say the same thing: Heidegger's vocabulary and grammar of being
Alfred Denker Heidegger’s Correspondence
Thomas Sheehan Rewriting Heidegger
Thomas Sheehan Heidegger: The Three Meanings of ἀλήθεια
Katherine Withy Concealing and Concealment in Heidegger
Daniela Vallega-Neu Ereignis
Doug Wise Ontological reaction norms and their distribution
Doug Wise Limerence—l'amour-passion—as aberrantly salient sense-making
Katherine Withy Thinking Being as Self-Concealing
Thomas Sheehan Hiding in Plain Sight: Κίνησις at the Core of Heidegger’s Work (Prolegomenon)
Taylor Carman Heidegger’s Disavowal of Metaphysics
David Farrell Krell On the Manifold Meaning of Aletheia: Brentano, Aristotle, Heidegger
Doug Wise Paranoid comedy in the Black Notebooks
Doug Wise The Forms still rule us from their graves—notes on Common Good Constitutionalism
Doug Wise A genealogy of meaning—notes on The Machines of Evolution and the Scope of Meaning
Krzysztof Ziarek On Heidegger’s Einmaligkeit Again: The Single Turn of the Event
Andrej Jovićević The Path's Forking: Toward a Dialetheic Account of Heidegger's Truth

Tentatio as fallenness and death as Care
Of Dasein’s many faces in early and later writings

Ulkar Sadigova

Being is always disclosed to such falling – hence the ontological being is always concerned with falling and always falling itself. Tota vita—tentatio; all life is falling.

10 most viewed English Heidegger pages on beyng.com in 2023*

Text Page
Bremen Lectures "The Thing" 5
Heraclitus 110
Being and Truth 35
The Beginning of Western Philosophy 70
Early Greek Thinking "Aletheia (Heraclitus, Fragment B 16)" 102
Being and Time 22
Pathmarks "What is Metaphysics?" 120
The Question Concerning Technology 19
The Principle of Reason 113
Discourse On Thinking "Memorial Address" 56
Heraclitus Seminars 6

There are 11 pages because the bottom two tied for 10th place.

* excluding pages in previous years' top ten.


For the time Being
Heidegger’s Final Words in Vorläufiges I-IV

Joeri Schrijvers

[Heidegger] laments that what is lacking today is “phenomenological discipline” (which is something else than the discipline of phenomenology), one that is not biased by one or the other philosophical position and lets itself be determined by the claim of the Sache, the matter of thinking.

“The Last God” in Heidegger’s Contributions to Philosophy

Moses Aaron Angeles

Beginning means both the one beginning, that is the most originary inceptive occurrence of being in its truth, and the beginning again in a more futural sense, but of a “future,” a coming to be that is already there, but not yet in being.

10 most viewed German Heidegger pages on beyng.com in 2023*

Text Page
Wegmarken (GA 9) Anmerkungen zu Karl Jaspers »Psychologie der Weltanschauungen« (1919/21) 1
Logik: Die frage nach der Wahrheit (GA 21) WS 1925-26 170
Aus der Erfahrung des Denkens (GA 13) Der Feldweg (1949) 90
Zur Sache des Denkens (GA 14) Das Ende der Philosophie und die Aufgabe des Denkens (1964) 81
Vorträge und Aufsätze (GA 7) Bauen Wohnen Denken (1951) 156
Holzwege (GA 5) Der Ursprung des Kunstwerkes (1935/36) 21
Sein und Zeit (Niemeyer) 250
Beiträge zur Philosophie (Vom Ereignis) (GA 65) (1936-1938) 408
Frühe Schriften (GA 1) Nachwort des Herausgebers 437
Erläuterungen zu Hölderlins Dichtung (GA 4) Vorwort zur Lesung von Hölderlins Gedichten 195

* excluding pages in previous years' top ten.


Owned Emotions
affective excellence in Heidegger on Aristotle

Katherine Withy

Owning our emotions is thus not a matter of choosing them but of choosing to let them be what they are, as genuinely disclosive.

Tomlinson on deconstraint (Ereignis) and epicycle (Ge-Stell)

Doug C. Wise

In Heidegger's work the Master Signifier of human uniqueness is Ereignis.

On the Absence and Unknowability of God
Heidegger and the Areopagite (1967)

Christos Yannaras

Translated by Haralambos Ventis, introduction by Andrew Louth

Heidegger's analysis, although it applies to the western tradition of what Heidegger calls "onto theology", it does not take account of the Orthodox tradition of apophatic theology, of which Dionysius the Areopagite is a pre-eminent example.

Spoiling the Party?
Heidegger’s Lectures on Trakl at Spa Bühlerhöhe

Tobias Keiling and Ian Alexander Moore

[I]t is difficult, at first blush, to understand how, of all people, Trakl—the drug-addled, Austrian expressionist in love with decay and obsessed with his sister—could become for Heidegger the next “poet of the Germans” and take on the role of savior of the German people and indeed of the entire Occident.

Gottwesen and the De-Divinization of the Last God
Heidegger’s Meditation on the Strange and Incalculable

Elliot R. Wolfson

Temporally, the notion of the last god is an instantiation of Heidegger’s open circle, the return to the beginning that never was, the genuine iteration of the again that is altogether otherwise.

Event and Nothingness

Krzysztof Ziarek

As event, the Ereignis does not offer itself in any positive manner, but precisely as its own ex- or dispropriation. It events by dis- or deventuating: Ereignis gives only as Enteignis; or there is Ereignis only as Enteignis.

Martin Heidegger and the Aletheia of his Greeks

Vrasidas Karalis

Aletheia meant responsivity between the seer and the seen, a relation of mutual interpenetration: the knowing subject changes its forms of understanding as the known object is resignified.

Heidegger's Gesamtausgabe as a Philosophical Problem: Prolegomena

Theodore Kisiel

[C]an this temporal field of a GA perhaps also be understood in the equiprimordial register of truth as unconcealment, such that the “institutional errancy” of family, publishers, editors and translators that in fact has manifested itself in the erratic path of the GA can itself be justified in Heideggerian terms, as what Heidegger himself in fact anticipated?

Fink and Heidegger on Cosmological and Ontological Play: A Confrontation

Ian Alexander Moore

Heidegger considers not just the human but primordial being (or beyng) itself to be finite. Indeed, according to Fink, this is what distinguishes Heidegger’s philosophy from that of all of his predecessors.

Heidegger, Afropessimism, and the Harlem Renaissance
An Interview with Calvin Warren

I think for Heidegger and the question of technology, it's not so much that technology is either a good or a bad thing, it's just the way that metaphysics has distorted the essence of technology or occluded it, so that we don't quite get to its essence.

Between Τέχνη and Technology
The Ambiguous Place of Equipment in Being and Time

Hubert Dreyfus

Nothing stands in the way of the final possibility that for Dasein the only issue left becomes ordering for the sake of order itself.

The Spectral Other and Erotic Melancholy
The Gothic Demon Lover and the Early Seduction Narrative Rake (1532–1822) [PDF]

Deborah Lutz

Face-to-face with its own being, Dasein’s uncanny feeling is not just a sense of being “not-at-home,” it is also a sense of this strangeness being itself at the heart of one’s own existence.

Ontological difference and political philosophy

Reiner Schürmann

Of the two versions of the ontological difference, metaphysical and phenomenological, only the latter allows for an adequate understanding of the referential character of symbols (in symbols a first, apparent meaning refers to a second, hidden meaning which is explored through practice).

A secondary sexual character as Grundbefinden

Doug C. Wise

Heidegger's insight disclosed to him that the Dasein in human being is nothing human.

What Is Metaphysics? Original Version

Martin Heidegger

Translated by Ian Alexander Moore and Gregory Fried

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

A Heideggerian Reading of the Philosophy of Art of Susanne K. Langer
with Special Reference to Architecture

Edward P. Donohue

Heidegger’s metaphysical grounding of logic supports Langer’ contention that art is not opaque and ineffable simply because it cannot be projected into propositional form.

Martin Heidegger and Kitayama Junyū
Nothingness, Emptiness, and the Thing

Eric S. Nelson

The clearing is an opening lighting center beyond beings that encircles all that is akin to the barely known nothing.

Heidegger's fundamental ontology and the human good in Aristotelian ethics

John Hacker-Wright

Grasping the truth of the situation, I see how what I am doing here and now is what is to be done as an action worth doing for itself, and that insight is constitutive of its product, πρᾶξις.

Symposium on Destiny

Peg Birmingham
Gregory Fried
Laurence Hemming
Julia Ireland
Elliot R. Wolfson
Richard Polt

Are we, today, in touch with time as history? Are we capable of asking who we are, not just what we are? Are we open to the arrival of what is our own? Or do we continue to be absorbed in representing, producing, and reproducing what is present?

The Uncanniness of the Ordinary [PDF]

Stanley Cavell

The significance Heidegger finds in his words, and Emerson and Thoreau find in theirs, is remarkable enough; but that in the face of this significance, to discover that their thoughts are intimately, endlessly related, has become for me unforgettably interesting.

Rethinking Dwelling
Heidegger and the Question of Place [PDF]

Jeff Malpas

Authenticity would thus be tied, not to adherence to some determinate inner 'truth', but rather to an openness to what Heidegger calls the 'event' of appropriation – an openness to the happening of place.

A Certain Impossible Possibility of Saying the Event [PDF]

Jacques Derrida

As Plotinus, Heidegger, and Lacan have said, you have to give what you don’t have. If you give what you have, you’re not giving.

Variagenics; or,
What is ability-to-act-in-light-of-norms for?

Doug C. Wise

Heidegger's Christian heritage includes the theme of the Fortunate Fall—”Yet all our honey in that poyson grewe”—and he uses its analog the Fortunate Breakdown to think in accordance with philosophy's inveterate norm of imparting good news, or inventing it.

Rule following, anxiety, and authenticity

David Egan

[L]ooking at Heidegger in light of an anti-sceptical reading of Wittgenstein and looking at Wittgenstein in light of Heidegger’s problematic of authenticity

Im-position
Heidegger’s Analysis of the Essence of Modern Technology

Daniel O. Dahlstrom

The key to us having a free relationship to modern technology rests, Heidegger proposes, on our experiencing it as a legacy and our role within it. Experiencing it in these ways keeps us in the free space of it, which by no means locks us “into a numb coercion” of “blindly” pursuing technology or “helplessly” raging against it and condemning it as the work of the devil.

Heidegger’s Bots
The Birth and Death of Responsible Artificial Intelligence

Chris Tessone

No one ‘lives in the moment’ according to Heidegger’s reckoning. Intelligent beings stretch out in time, caught between birth and death: we live between.

Heidegger and Adorno

Iain Macdonald

[I]n Adorno’s view, Heidegger is more concerned with primordial possibility than with the real possibility of emancipation, which is suppressed by existing conditions.

At Home in the World
Two Western Models of Mindfulness

Christos Hadjioannou

Heideggerian authenticity and mindfulness would involve a rehabilitation of the Stoic idea of oikeiōsis, as is revealed for example by the homology between oikeiōsis and Befindlichkeit, where both non-conceptually disclose the organism’s constitution to itself.

Heidegger without Man?
The Ontological Basis of Lyotard’s Later Antihumanism

Matthew R. McLennan

Language is now viewed, in other words, in terms of the event: Heidegger’s Ereignis, the “event of propriation.” Language/Being is, then, for Lyotard a phrasing, the pure “it happens,”

From Neutral Dasein to a Gentle Twofold
Sexual Difference in Heidegger and Derrida

Rodrigo Therezo

[T]his neutrality is never in fact neutral, acting as a disguise that erases sexual difference and femininity in favor of a surreptitious phallogocentrism Derrida finds Heidegger guilty of [...]

Martin Heidegger
Force, Violence and the Administration of Thinking [PDF]

Adam Knowles

Heidegger was highly attentive to his own reputation and was a master at self-representation, yet we should not allow ourselves to be distracted by Heidegger’s own sleight of hand.

Heidegger’s Sexless Community: ni homme, ni femme — c’est un Dasein

Jill Drouillard

We, as sexed bodies, are responsible for the throwness (that forms the past) of Dasein.

Bare Life, Facticity, and Biopolitics in Agamben and the Early Heidegger

Antonio Cimino

Heidegger appropriates Aristotle’s texts on ethics, politics, rhetoric, and psychology for the purposes of his analysis of factical life, so that neither ethics nor politics as such define his interpretive angle, which remains quintessentially ontological.

Heidegger on Gaining a Free Relation to Technology

Hubert Dreyfus

[O]nce one recognizes the technological understanding of being for what it is—a historical understanding—one gains a free relation to it.

The saving power of Regime Change

Doug C. Wise

We can also think of the respective determinations of deliverance as two poles of a continuously varying ontological reaction norm (contour of the individual capacity for taking-as, for ex-sistence, eigenen Seinkönnen): one the extreme of safety-seeking (stability, predictability, order, equilibrium, harmony, shelter) and the other of risk-seeking (self-creation, Solon's flowers of folly, Schiller's Spieltrieb, Schürmann's ‘singular,' the later Heidegger's an-archie)

New book

The Politics of Attention and the Promise of Mindfulness

Lawrence Berger

[Heidegger] offers an extraordinary vision of the place of the human being in the cosmos, which calls for the practice of acute and steadfast attentiveness, thus providing a standpoint that transcends traditional political oppositions.

Amazon

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Freud and Heidegger on the ‘Origins’ of Sexuality

Gavin Rae

[A]lthough Heidegger identifies an originary ontological indeterminateness and points out that this manifests itself ontically through an immanent process of auto-expression, he insists that ontic analyzes of sexuality must be specific to each concrete Dasein and thought in relation to the open-ended becoming that each Dasein is.

Phenomenology of Gesture Between Heidegger and Flusser

Cristian Ciocan

[U]nlike Heidegger — who, as we have seen, places all human movements in the category of the concept of gesture — Flusser reserves this term only for a specific kind of movement.

Heidegger and the Hermeneutics of the Body

Jesús Adrián Escudero

[I]f the world is intelligible upon the basis of this “public one,” it is correct to say that Dasein is not neutral, but rather marked for gender in a patriarchal order.

Husserl and Heidegger on Galileo’s mathematization of nature and the crisis of the sciences [PDF]

Tim Miechels

Galileo’s most important insight, according to Heidegger, is that he saw that in order to experimentally examine nature, you first need to have a conception of nature that underlies all your experiments.

Heidegger and Psychoanalysis?

William J. Richardson, S. J.

[T]he treatment succeeds because the truth it seeks is the truth of revelation (ἀλήθεια) which is self-validating to the extent that the e-vidence for evidence is e-vidence. As a liberating from darkness (λήθη), this truth is essentially freedom, and freedom of this kind comes to pass through the functioning of language.

Heidegger on Nietzsche on Nihilism

Robert B. Pippin

This void must be filled. But for Heidegger, attempting to fill it at all, especially by some human self-assertion is itself an expression of nihilism.

The Challenge of Heidegger’s Approach to Technology
A Phenomenological Reading

Steven Crowell

It is not that we don’t recognize differences between human beings, machines, and “lifeless nature” or whatever; rather, it is that we act in such a way that those differences finally do not matter.

Philosophy of change in Catherine Malabou and in Martin Heidegger
The fantastic of childhood or the childhood of the fantastic

Anna Kouppanou

Malabou transforms Heidegger’s hierarchical binaries of the history of being and metaphysics, ἀλήθεια and ὀρθότης, concealing and revealing, into a ‘general economy of […] mutability’ that, she believes, governs through and through Heidegger’s thinking and is itself based on an ‘ontological metabolism’ that produces ‘changes, mutations, and transformations’.

O, Superman! or Being Towards Transhumanism
Martin Heidegger, Günther Anders, and Media Aesthetics

Babette Babich

Heidegger’s own point was that what is in question – this is for him the «danger» – is nothing other than our increasing inability to raise any question at all, let alone critical questions regarding technology.

Call for papers

West-Coast Heidegger Workshop [PDF]

2024 – Inaugural Meeting

Stanislaus, California, January 12th - 14th, 2024


Heidegger and German Idealism

Daniel O. Dahlstrom

Heidegger’s lectures on Schelling coincide with his efforts to think being as the self-concealing yet revealing event between humans and God, in which the contest between a recalcitrant earth and a malleable world is waged.

Capital and Technology
Marx and Heidegger

Michael Eldred

It is a kind of overlapping between Marx's late texts and those of Heidegger's with regard to their respective assessments of the modern epoch: the epoch of the bourgeois-capitalist form of society on the one hand, and the technical age on the other

Heidegger, the First True Anarchist?

Ian Alexander Moore

Proudhon, Bakunin, Saurin—they are all pseudo-anarchists or anarchists only in name. For, according to Schürmann, they fail to exit the metaphysical field

Heidegger and Marcuse: On Reification and Concrete Philosophy

Andrew Feenberg

Marcuse diverges from Heidegger in arguing that the congruence of science, technology and society is ultimately rooted in the social requirements of capitalism and the world it projects.

Gluonics and den Seinsfragen

Doug C. Wise

The Net of Indra is not embedded in pre-existent, absolute space; rather, spatial relation is an effect within the Net of Indra.

“Only Proteus Can Save Us Now”
On Anarchy and Broken Hegemonies

Reiner Schürmann

No common trait or strategy leads from the rule of subsumption to the freedom of the event. This is why, to understand being as Ereignis, a leap is required.

Introduction to Schürmann, "Only Proteus Can Save Us Now"

Francesco Guercio and Ian Alexander Moore


The Emergence of Being and Time as Ἐνέργεια
Heidegger’s Unfinished Confrontation with Aristotle’s Metaphysics

Humberto González Núñez

[T]here are good reasons for drawing a strong connection between Aristotle’s ἐνέργεια and ἐντελέχεια and Heidegger’s later guiding-word for being, namely, Ereignis.

The Enigmatic Figure of Socrates in Heidegger
A Pure Vision of Education as Attuned Event of Learning

James M. Magrini

[T]o write it down in the service of a systematized or scripted curriculum, with the requisite set “lesson-plans,” already betrays Heidegger’s point about one of the things that makes Socrates the purest thinker of the West, namely, “he wrote nothing,” and if he would have attempted to do so, he would have turned away from authentic thought.

Heidegger's Destruction of Aristotle
A Dialogue with Sean Kirkland [Podcast]

Converging Dialogues


Geschlecht I
sexual difference, ontological difference

Jacques Derrida

What if sexual difference were already marked in the opening up of the question of the sense of Being and of the ontological difference?

Heidegger’s National-Humanism
Reading Derrida’s Geschlecht III

Rodrigo Therezo

Geschlecht III is, then, arguably Derrida’s most frontal and incisive Auseinandersetzung with Heidegger, a German word often translated as “encounter,” but that Derrida hears in the more polemical sense of confrontation

Rethinking Authenticity, Anarchy, and Collective Action
Interview with Peg Birmingham

Ian Alexander Moore

In Broken Hegemonies, [Schürmann] goes further, arguing that anarchy, another name for finitude, has a double principle, natality and mortality, which leaves us in a double bind insofar as natality and mortality are always undoing each other: mortality is the undertow that undoes every new beginning.

The Methodological Role of Angst in Being and Time

Katherine Withy

Perhaps the best way of describing angst, which captures what Heidegger needs from it methodologically, is as an ‘epiphany’ (in the Christian sense) or ‘apocalypse’ (in the Greek sense).

Anonymous Presence
Towards a Phenomenological Account of Heidegger’s Ereignis

Daniel Neumann

What unfolds as Ereignis is presence itself, i.e. our standing in, and simultaneously reflecting on, the open.


Verfallen→Bruch→Verfüllen:—the case of Angst

Doug C. Wise

Heidegger says that Angst ‘does not know' what it's anxious about.

Dark Celebration
Heidegger's Silent Music

Peter Hanly

[M]usic will belong to thought precisely in such a way as to preclude its becoming an object of that thought.

Logic, Language and the Question of Method in Heidegger

Sacha Golob

The problem as [Heidegger] sees it is not that we have a decent philosophy of language but have missed something else.

Entanglement of being and beings
Heidegger and Ibn Arabi on sameness and difference

Arman Rahmim

God perpetually manifests, so much so that even the same being is different in every moment. As a result, Ibn Arabi insists that “God” in the creed of each individual is to be recognized, not denied

The Enigma of Everydayness [PDF]

Michel Haar

Does not the heideggerian analysis amount to saying that the fall into everydayness is useful, pragmatically necessary, but "immoral"?

Circling the Void
Using Heidegger and Lacan to think about Large Language Models [PDF]

Marc Heimann and Anne-Friederike Hübener

With regard to this horizon of meaning, Heidegger already emphasizes in "Being and Time" that this is initially only a wholeness of referents, which by itself does not refer to being, but only enables the reference to being as such.

The Later Heidegger

Lee Braver

Being is something that happens to us rather than something we do, even autonomically. This, along with the dynamic connotation, is why he comes to use the term Ereignis: being manifesting itself is an event in which we are caught up rather than an act we perform.

The Work of Art and Truth of Being as "Historical"
Reading Being and Time, "The Origin of the Work of Art," and the "Turn" (Kehre) in Heidegger’s Philosophy of the 1930s

James M. Magrini

[T]he appropriation of historical Being in the Ereignis does not denote the forceful, willful taking possession of Being, in the sense of usurping something. Rather, in the Ereignis, it is Being that takes possession of us.

Heidegger On Traditional Language And Technological Language

Wanda Torres Gregory

Technological language is thus the language of inauthenticity. It is the modern technological Gerede. Cyber-talk is idle talk.

A Heideggerian approach to non-indicative moods

Richard Polt
[L]anguage adjusts to the needs of our experience of what is.

“The Supreme Will of the People”
What Do Heidegger’s Black Notebooks Reveal?

Hans Ulrich Gumbrecht

[T]here can be no doubt whatsoever that Heidegger held these notebooks to be intellectually significant—something which, considering their thoroughgoing banality, is for me not merely surprising but actually horrifying.

Rewriting Heidegger

Thomas Sheehan

Once he saw that Husserl’s breakthrough regarding the categorial intuition had already been anticipated by Aristotle in Metaphysics IX, 10, Heidegger had a new insight, one that launched him on his lifelong pursuit of “the thing itself.” He saw that movement determines meaning.

With a response from Richard Polt.


Poiētic Truth (Alētheia) in Archaic Greece: Comparative Anthropology / Heideggerian Intimations

James M. Magrini

[A]s opposed to an event in the history of Western metaphysics (onto-theology) linked to Plato’s philosophy, for Detienne, it is actually the poet Simonides of Ceos (c. 556–468 BC) who is among those chiefly responsible for the devaluation of alētheia.

The Keep. Uncanny Propriation. Derrida's Marrano Objection

Alberto Moreiras

Derrida thinks of Heidegger's notion of appropriation—Ereignis but also authenticity, Eigentlichkeit—a virtuous pretense residually connected to the Judeo-Christian, or Abrahamic, faith.

The House of Being
Poetry, Language, Place

Jeff Malpas

As it is a letting of beings appear in their being, so the granting of the openness of beings in and through language is a letting of beings into their 'own', into what is proper to them, but as such it is also into a letting of beings into their proper 'relation' with one another – both as together and apart.

Da-Sein’s Body
Between Heidegger on Being and Anders on Having

Babette Babich

Anders’ questioning project of the meaning of having with respect to both Being and the body is not only phenomenologico-ontological but aesthetico-epistemological: concerned with appearance, quite specifically with feigning of fictions, illusion.

The Path’s Forking
Toward a dialetheic account of Heidegger’s Truth

Andrej Jovićević

[I]t is not that Theaetetus’ answer should be assimilated to empiricism and rejected on such grounds, but rather that this answer assimilates unhiddenness to presence (what-is-present, phantasia) to the point where the two terms become identical.

A genealogy of meaning—notes on The Machines of Evolution and the Scope of Meaning

Doug C. Wise

Withy's intervention keeps Tomlinson's book off phenomenology's Index of Wrong-headed Research so that we may avail ourselves of whatever light his effort sheds on die Sache selbst. For the goal of Tomlinson's work is the same as that of Heidegger's, die Herkunft von Anwesen.

The Psychedelic Dasein
Modeling the Effects of Psilocybin with Heidegger’s Phenomenology

Eamon Robert Stuart MacDougall

[Heidegger] claims that there is a call of the conscience from a place of uncanniness; a place that is alien to us in our everyday mode of being immersed in the they-self.

Thinking Being as Self-Concealing

Katherine Withy

Heidegger’s phenomenology is, in no small part, in the business of identifying phenomena that conceal themselves and revealing the fact of that self-concealing.

From the Inceptual to the Inceptual

Alberto Moreiras

[T]he priority of beings over beyng, which was already on the way to logical self-assertion in the thinking of the thinkers of the first inception, unleashes the metaphysical destiny of the West and its concurring planetary devastation in the wake of Machenschaft.

[updated]

What does Heidegger mean by Ereignis?

Google Bard

Ereignis is a German word that has no direct English translation. It is often translated as "event" or "appropriation," but these translations do not capture the full meaning of the term. Ereignis is a central concept in the philosophy of Martin Heidegger, and it refers to the event of being.

For Heidegger, being is not a thing or a substance. It is not something that can be known or understood through reason. Being is the ground of all things, and it is that which makes things possible. Ereignis is the event in which being comes into presence. It is the moment when something is revealed as what it is.

Ereignis is not something that happens to us. It is something that we participate in. When we encounter something, we are participating in Ereignis. We are allowing being to come into presence through us. Ereignis is the event of truth. It is the moment when we see things as they really are.

Ereignis is a difficult concept to understand, but it is central to Heidegger's philosophy. It is the event that makes all things possible, and it is the event that allows us to see the truth.

Here are some additional thoughts on Ereignis:

Ereignis is a dynamic event, not a static state. It is always happening, and it is always changing.
Ereignis is not something that we can control. It is something that we can only participate in.
Ereignis is a gift. It is something that is given to us, not something that we earn.
Ereignis is a mystery. We cannot fully understand it, but we can experience it.

Ereignis is a complex and profound concept. It is a concept that has the potential to transform our understanding of the world.

Needs citations.


Rupture, Event, Being
Understanding Ereignis in Late Heidegger [PDF]

Avery Dawson

Ereignis is not simply temporal, neither meant to be understood linearly nor dialectically. Instead, Heidegger offers us a way to understand this in terms of a happening or presencing.

Europe and German Philosophy

Martin Heidegger

Translated by

Andrew Haas

Kaiser-Wihlem Institute. Bibliotheca Hertziana, Rome, April 8, 1936.

What is asked about is that from which beings arise, and that to which they return - the ground and abyss of Beyng.

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

William McNeill

The ontological determination of Dasein—that is, of the being that we ourselves in each case are—is primarily possibility.

Heidegger, the Plagiarist? Looking for Sein und Zeit in Gorizia

Ana Ilievska

Carlo Michelstaedter from Gorizia, an Italophone Austro-Hungarian citizen of Jewish origins, finished writing his tesi di laurea on October 16th 1910, put a gun to his head the next day, and took his own life.

Heideggerian Phenomenology

Hakhamanesh Zangeneh

A side-effect of this longstanding, broad reception is that the field of Heidegger studies is so differentiated, dispersed, and fragmented that it becomes impossible to adjudicate conflicting claims on a purely conceptual level.

Phenomenology of Distraction, or Attention in the Fissuring of Time and Space

Michael Marder

Consistent with the methodological recommendations of phenomenology, Pessoa describes the ontic relationality of Dasein in its non-thematizable everydayness.

Translating Gadamer and Heidegger Translating Aristotle
Übersetzen and Übersetzen

Ian Alexander Moore

Heidegger marks this sort of translation with a shift in emphasis. Rather than übersetzen, he writes übersetzen, stressing the first syllable and hence the “over” into which we are to be “placed.”

Being at Issue

Richard Polt

The insight into the burden of being may also help us see the limitations of the Enlightenment without leaping to the conclusion that it must be completely rejected.

Mineness and the Practical First-Person [PDF]

Irene McMullin

From Time and the Shared World: Heidegger on Social Relations.

Thus Heidegger’s characterization of intentionality avoids both the overly conceptual Searlean reading—in which acting intentionally must involve an explicit awareness of the goal or the satisfaction conditions that it establishes—and Dreyfus’s overly self- less understanding of intentionality, which lacks any sense of agency’s mineness.

Ontological reaction norms and their distribution

Doug C. Wise

If, having somehow finessed the measurement problem, we could model a large random sample of ontological insights by a suitable function, the bulk of the distribution would be – so goes the conjecture – populated by noticings, teen angst, ‘existential angst,’ and midlife crises, whereas breakdowns would be found only in the long tail of rarity.

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