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20 most viewed papers on beyng.com in 2022
We must simply experience this owning in which man and being are
owned to each other, that is, we must take the turn into what we call
Ereignis.
Euro Beauro of Literaturo
Elliot R. Wolfson
Insofar as “the historicality of
the domain of man is grounded in the enowning-character of be-ing
(Ereignis-Charakter des Seyns),” a person can be historical or unhistorical, but if one is
entirely “without history,” then the human becomes an animal.
Andreas Elpidorou, Lauren Freeman
“affectivity.” The benefit of this translation is that it captures the notion that
existing in the world, we are always already affected by and feel things, as well as the sense in which
in Befindlichkeit things matter to us.
10 most viewed English Heidegger pages on beyng.com in 2022*
| Text |
Page |
| Country Path Conversations |
11 |
| Parmenides |
120 |
| Basic Writings "Building Dwelling Thinking" |
352 |
| Plato's Sophist |
323 |
| Being and Time |
262 |
|
Early Greek Thinking "Moira (Parmenides VIII, 34-41)"
|
79 |
| Heraclitus |
115 |
| The Question Concerning Technology |
28 |
| Bremen Lectures "Positionality" |
23 |
| Hölderlin's Hymns "Germania" and "The Rhine" |
50 |
* excluding pages in previous years' top ten.
Lawrence J. Hatab
Yet Heidegger’s subsequent writings, in my opinion,
show that the early phenomenology really was simply preliminary to a larger philosophical aim:
getting to some fundamental essence that can ground thinking and that might be taken as something
unto itself (being as such or Ereignis, understood as independent of beings).
10 most viewed German Heidegger pages on beyng.com in 2022*
| Text |
Page |
| Holzwege (GA 5) Wozu Dichter? |
269 |
| Grundprobleme der Phänomenologie. 1919 (GA 58) |
261 |
| Sein und Zeit (Niemeyer) |
2 |
| Beiträge zur Philosophie (Vom Ereignis) (GA 65) |
331 |
| Kant und das Problem der Metaphysik (GA 3) |
13 |
| Wegmarken (GA 9) Vom Wesen des Grundes |
174 |
| Vorträge und Aufsätze (GA 7) Was heißt Denken? |
129 |
| Die Geschichte des Seyns (GA 69) |
95 |
| Grundfragen der Philosophie. Ausgewählte »Probleme« der »Logik« (GA 45) |
193 |
| Frühe Schriften (GA 1) Vorwort zur ersten Ausgabe der „Frühen Schriften" |
55 |
* excluding pages in previous years' top ten.
Heidegger
interpreted human beings, insofar as they already know the beingness-dimension of entities, as
transcendence, i.e., as being already beyond entities and disclosive of the possibilities in terms of
which entities can be understood. This kinetic exceeding of entities he called the human being's
Immer-schon-vorweg-sein, his condition of being "always already ahead" of entities.
A discussion with
Peter Gordon
Despite its dark context, Being and Time remains essential reading for engaging with the vexing challenges presented by modernity.
Jan Slaby
The perspective on temporality that is
coded into the deep structure of affective comportment helps to relate even putatively fleeting
affective states to more encompassing situational and worldly conditions, and moreover in a
dynamical fashion that always points ahead of the concrete “now” into essentially open yet
always already pre-fashioned dimensions of possibility.
Alexander Stern
The threat is not mainly that AI may take over certain activities from human beings, but that we already regard these activities as functions akin to the supply of power.
What does Heidegger mean by Ereignis?
Heidegger's concept of Ereignis is a difficult one to define, as he himself offered no clear explanation of its meaning. Broadly speaking, Ereignis is a German word that translates to "event" or "appropriation," and Heidegger used it to refer to the process of coming into being, in which the essence of something is revealed. Heidegger argued that Ereignis was the ultimate source of all being, and the relationship between humans and the world. This relationship is one in which a particular being is revealed as having its own particular essence, and in which all beings come into a meaningful relationship of mutual disclosure.
Martin Heidegger
Translated by
Bruce V. Foltz and Michael Heim
The language machine is — and above all, is still becoming — one manner in which modern technology controls the mode and the world of language as such.
Eric S. Nelson
Sexuality and gender, as elements of essentializing anthropology in Heidegger’s critique, close off more than they can unlock possibilities of tangible existence.
Original PDF version.
It is not that the typewriter, on its own, has clouded the world; this signless cloud, if properly read, points to an “event” of oblivion that has affected the relations among being, human beings, and beings as a whole.
Antoine Pageau-St-Hilaire
Krüger argues that Plato's dialogues conceive of truth as a dynamic process of self-revealing
which is by no means reducible to the propositional understanding of truth
Daniel O. Dahlstrom
The future that provides the sense of my being-here is not something on
hand, it is not the presence of any object, and yet only with a view to it am I able to make sense of existing.
Jussi M. Backman
In Heidegger’s reading, the dialogue culminates in the notion of the “ instant”
(to exaiphnēs, Augenblick) in which the temporal plurality of
presence and un-presence converges into a unified disclosure.
Theodore Kisiel
How are we to fathom, let alone think of, a pretheoretical
realm which precedes and underlies the distinction between subject and object
while at once describing their dynamic intentional unity?
Babette Babich
Heidegger’s claim is always a crucially, critically local claim, a claim of place, of the
world-historical playing together of time and space (Zeit-Spiel-Raumes).
Peter Hanly
Original PDF version.
It is here, then, that we can see at work something like a natality:
this thinking of being is a thinking of natality to the extent that it is
a thinking of incipience, of a dynamic of emergence and withdrawal.
Willem L. Graff
Only on the ground of Possibility and
Nothingness, only against the background of death, can reality in
the usual sense be known.
that-which
In its “thinging”, the thing refers to what is elsewhere. It is in this referring to what lies beyond itself, in an elsewhere, that the thing becomes itself and announces its existence.
Test yourself with the
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7.
What does Heidegger refer to as the event of appropriation and what would be the result?
-
Understanding our natural place in the world which results in peace of mind and with the world.
-
Understanding time and presencing which results in understanding our place in the world.
-
Coming to accept ourselves and others as a Being which results in socially beneficial actions.
-
The event where one comes to self-actualizing which results in them becoming masters of the world.
Um, none of the above?
The next step might be an openness
to the Ereignis, the transformative event that grants a founding experience of being.
Such an event would be the true Singularity.
time is the field within which being is intelligible at all
In light of Withy's account self-concealing being can be taken in this very way—as a zero symbolic value in the ontology-system: opposed to — other than — all things in its lack of thinghood; and yet opposed to — rather than — the absence of all things, to nothing.
When we say that ‘being is’, we use a sense of ‘being’ that ‘posits nothing in reality’
and hence our sentence is consistent with our flat-footed denial that Being
and its modes are genuine entities. And finally, we can see how
Heidegger could think that being depends on Dasein even though there are many entities
that do not depend on Dasein.
Sophocles’ Antigone is the only individual whom Heidegger names as authentic.
Gumberg Library
Jill Drouillard
Original PDF version.
Dasein, by focusing on the “how” of historical construction rather than the “what is” of static juxtapositions, offers
insights for thinking about nonbinary, trans, and genderqueer identities.
A discussion with
Truth happens because we participate in it, and this is not a one-time event but a path we travel over and over again.
John Teepen Schlachter
To name or speak the meaning of being anew means to rely simultaneously on the self-givenness of being and on one’s own ability to speak when that givenness clearly arises. This moment of being’s emergence in speech is what Heidegger calls Ereignis.
Derek Hampson
The mis-taking of ψευδὴς δόξα is therefore a failure of the intended predicate, i.e. what is said about the object before us. This leads Plato to grasp the essence of ψεῦδος, un-truth, as the un-correctness of the proposition. Accordingly truth must also have its seat in the λόγος, rather than unhiddenness, it is thereby understood in terms of the correctness of the proposition.
Róisín Lally
Original PDF version.
Perduring in deep time and remembering the language of nature is an interpretative ongoing process that takes seriously other-than-human entities that occupy and share our world.
A dialogue with
With contributions from: Scott M. Campbell, Ian Alexander Moore, Richard Polt,
David Kleinberg-Levin, Yuval Adler, Erik Kuravsky, Kevin Aho, Jill Drouillard,
Jesús Adrián Escudero, Tricia Glazebrook, Róisín Lally, Iain Thomson,
Yuchen Liang, and James Emery.
Jialin Li, Bin Zhang
With the growing separation of thinking and poetry, computational thinking is rampant everywhere, and an era of technological dictatorship and poverty of thought and poetry has arrived.
Richard Wolin
[E]vidence suggests that Heidegger, under the influence of the Third Reich’s Arbeitsideologie, viewed “Arbeit” as an autonomous mode of ontological “unconcealment” (Unverborgenheit) whereby the “Being of beings” is revealed.
Matriculation Ceremony Speech November 25th, 1933
Two addresses delivered at summer courses for foreign students at the University of Freiburg, August 15-16, 1934
Martin Heidegger
Gert-Jan van der Heiden
Ereignis concerns a
gift of language in which the essence of language is disclosed to us.
Heidegger writes that Ereignis can be experienced as that which gives
or grants. What it gives and what it grants is that which is most
proper to us, namely the realm of the open to which we belong.
[O]nce he understood the breakthrough Husserl had
achieved with the categorial intuition, Heidegger applied that insight to a rereading of κίνησις in
Aristotle that started him on his lifelong pursuit of the question of being.
Whether Kraftsmaschine
is taken as ‘dynamo’ or as ‘power tool’ its
kinetic
essence is ‘rotor.’
Original PDF version.
Heidegger presents the currency of need and
desperation, that is: he lists a litany of death, as indeed of pain that is to say suffering,
and also of poverty, all and each as what confronts us and at the same time
manages not to touch us, leaving us unmoved, unchanged, in a terrifying sense.
An Interview with
Simon Truwant
School of Philosophy, Australian Catholic University, Melbourne
Andrew Benjamin, Richard M. Capobianco, Richard Colledge, Jeff Malpas, Claude Romano, Marilyn Stendera
With participation via Videolink
Original PDF version.
[F]undamental attunements let our relation to particular things and events retreat and reveal the sheer “that” of being and nonbeing and thus the possibility of being and nonbeing as such.
We cannot, in the strict sense of these terms, know and understand
the clearing, but we can and should acknowledge it, precisely because this field
of meaningfulness is not only the most basic fact of our existence but in fact is our existence.
St. John's College (Annapolis) Lectures
The ‘hidden secret of our essence' is the ‘having-been' that is still within us and is us, fabricated as we are piece by piece from alien forms, and fabricating as we do piece by piece new forms.
Three planks tabulated.
Robert Bernasconi
Original PDF version.
Heidegger acknowledged that to think that evil dwells in the essence of being represented a challenge.
8 October 1934 – 2 August 2022
Ian Alexander Moore
Inasmuch as Dasein
through its transcendence implicitly projects or lets be the open
realm in which beings may be encountered, Dasein implicitly philosophizes.
Original PDF version.
What is at issue is not the difference between modern and classical science,
but that between Western thinking and its forgotten origin.
The space of possibilities of meaningful presence — die Lichtung — is one such bubble within the larger bubble that is life — the space of possibilities of organisms — within the rather larger bubble that is our particular universe, a bubble within eternal inflation.
Robert Brandom
The Monist, Vol. 66, No. 3, Categories (JULY, 1983), pp. 387-409
Not only is the
distinction between the ontological categories of the ready-to-hand and the
present-at-hand intelligible only in terms of the sort of Being that Dasein has,
but the difference between Dasein's sort of being and readiness-to- and
presentness-at-hand must itself be understood in terms of Dasein.
Calvin L. Warren
Heidegger’s philosophy, in many ways, can be read as an
allegory of antiblackness and black suffering — the metaphysical violence
of the transatlantic slave trade.
That being conceals itself, that world effaces itself, and that the clearing surreptitiously holds back other possibilities are all modes of concealing that obtain simultaneously with the unconcealing in question. They are all also modes of self-concealing in one way or another, whether what is concealed is the unconcealment, the unconcealing or the concealment itself.
Daniel O. Dahlstrom
Original PDF version.
[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.
New book
Heidegger on Being
Self-Concealing
There is much to be said about being’s shining
out and its various modes, as well as about disclosing and how it is
correlated with being as a dimension of third-plank
unconcealing
(i.e., das Ereignis). Indeed, there is much to be said about worlding,
which is a way of thinking third-plank
unconcealing that receives
comparatively little attention in Heidegger’s corpus. There is presumably
also more to be said about being’s self-concealing—not
only about the fact that being conceals itself but also about how we
experience and express that self-concealing.
MORE
All of which leaves us with the classic Heideggerian question: the Grundmerismus discloses a fundamental difference—in what dimension is that difference embedded? What subtends the distinction between ontotheology and finitude, that from which the two emerge in their difference?
The whole allegory is about
the process by which we become capable of bringing things into
unhiddenness, and yet unhiddenness as an event itself is not fully thematized.
Martin Heidegger
Heidegger’s last letter.
Conference
June 20-21, Lisbon and online
The conference will explore and discuss Martin Heidegger’s reading and reception of Friedrich Nietzsche’s ideas.
New book
Heidegger’s Being
The Shimmering Unfolding
The
“first inception” among the ancient Greeks glimpsed Being as
pure giving and granting, and the “other inception,” which
is breaking in upon human beings in the present time, retrieves
the first inception and brings into fresh language the giving,
letting, appropriating character of Beyng itself, namely, as
Ereignis.
MORE
Gregory Schufreider
Original PDF.
If art involves an ontological determination,
then this is to insist that a time-space
of unconcealment is not only opened up in
the conflict between world and Earth but
that what Heidegger designates as “the truth
of being” happens historically in ontical
creations that are stationed in the midst of
beings to set a standard for their appearance
as phenomena.
Dermot Moran
Where Heidegger speaks of the inquiry
into the meaning of being as the most basic and concrete of questions,
Hussed agrees, but he comments in the margin that this is a "transcendental-phenomenological
question" about the constitutive meaning of being.
As Heidegger puts it, the fact that something is not this or that is what constitutes that
thing’s being.
§ 7 of the paraphrastic translation in the Being and Time app updated.
David Storey
The point is that Heidegger approaches ontology in terms of movement rather than
things,that the main movement he is concerned with is that of life,
and that early on, life is conceived not merely as the temporal movement of human Dasein,
but in a wider sense to include both humans and other living things.
Obituary
6 Aug 1943 — 11 May 2022
Martin Heidegger
Translated by
Tobias Keiling and Ian Alexander Moore
Being-in-itself is dependent on the human being insofar as being always already shelters within itself the clearing of essencing that is safeguarded by the human essence, but in such a way that this human essence itself belongs to the essence of being, from which that being-in-itself comes forth.
and
Tobias Keiling and Ian Alexander Moore
New book
Heidegger and the Holy
Edited by Richard Capobianco
The religious and spiritual resonance of Heidegger’s language is
unmistakable. His language of “the holy” as “the source” and “the gladsome”
that pours forth “light” and abiding “joy” for humans and for all beings is
a religious and spiritual language—which certainly has metaphysical and
theological implications.
MORE
'House in general' is ontologically prior to houses; a history of houses might be attempted but 'house in general' has no history, it always already was, it pre-exists houses.
[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[.]
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.
Martin Heidegger
Translated by
Ian Alexander Moore
For the truth of our Dasein is no simple thing.
Martin Nitsche
In both texts space is understood as
opened: in Contributions as an empty between-space, and in Agchibasié as an opened landscape (Gegend).
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.
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.
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.
Phil Lynes
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.
Renxiang Liu
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 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).
The most complete document of this kind yet.
Paul Livingston
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.
Magdalena Hoły-Łuczaj
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.
Kent Palmer
We host philosophy reading groups. Join us if you are interested in discussing philosophy with others in a reading group format.
Lawrence Berger
Such an approach is bound to seem strange to modern sensibilities, but we have to look at what is at stake.
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
June 24-26, 2022, Messkirch
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.
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.
Reiner Schürmann
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.
Yuk Hui
[T]he
Unknown grants the authority to poetry and philosophy, without which all
will be reduced to science
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.
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.
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).
Martin Heidegger
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.
If indeed ontological possibility, a realm of openness (ein Offenheitsbereich), “ontological
wiggle-room,” did evolve, how did it evolve?
Lawrence Berger
Original PDF.
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.
Magdalena Hoły-Łuczaj
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
Obituary
(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.
Georg Lukacs
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*
| Text |
Page |
| Die Grundbegriffe der Metaphysik (GA 29/30) |
7 |
| Einführung in die Metaphysik (GA 40) |
3 |
| 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.
Theodore Kisiel
Original PDF.
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.
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*
| Text |
Page |
| Lectures and Essays "What Does Thinking Mean?" |
129 |
| Logic |
178 |
| 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 |
| Zollikon Seminars |
158 |
| Basic Questions of Philosophy |
167 |
| Parmenides |
120 |
| Discourse on Thinking "Conversation on a Country Path" |
64 |
* excluding pages in last year's top ten.
Andrew J. Mitchell
Original PDF.
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.
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.
Martin Heidegger
Translated by Ian Alexander Moore
Original PDF.
[T]he fundamental question of ontology, namely, that concerning the meaning of Being in general, receives its answer.
The movie combines the theme of summons to appropriation, Zuruf des Ereignisses, with the
theme of desert power in a single symbol—the crysknife.
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.
Eric Nelson
[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.
cbc.ca
[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.”
Original PDF.
William McNeill
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
with the author
Christos Tombras
Original PDF.
Φύσις does not make sense, Dasein does.
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.
Shawn Loht
Original PDF.
Artemis and Apollo are for Heraclitus not merely manifestations of φύσις in signs but in fact are φύσις itself.
Rudolf Bernet
Dupin recurrently meditates
on the right way of keeping a secret and mocks the police for confusing λήθη
with ψεῦδος.
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