Heidegger in America explores the surprising legacy of his life and thought in the United States of America. As a critic of modern life, Heidegger often lamented the growing global influence of all things American. However, it was precisely in America where his thought inspired the work of generations of thinkers – not only philosophers but also theologians, architects, novelists, and even pundits. As a result, the reception and dissemination of Heidegger's philosophical writings transformed the intellectual and cultural history of (...) the United States at a time when American influence was itself transforming the world. A case study in the complex and sometimes contradictory process of transnational exchange, Heidegger in America recasts the scope and methods of contemporary intellectual and cultural history in the age of globalization, challenging what we think we know about Heidegger and American ideas simultaneously. (shrink)

El propósito de este escrito radica en precisar los sentidos de los existenciarios Existenz y Jemeinigkeit, presentes en la Analítica del Dasein, que Martin Heidegger desarrolla en Sein und Zeit. Estos, aun cuando no sean el inicio del citado despliegue teórico, son troncales para entender la reflexión sobre el ser del ente humano que allí se expone. Además, mostraremos cómo aparecen conceptualizadas ambas nociones en la lección del semestre de verano de 1925 tituladas Prolegomena zur Geschichte des Zeitbegriffs. Asimismo, (...) destacaremos como Heidegger interpreta a la Existenz de Sein und Zeit en Brief über den Humanismus. Cabe aclarar que la labor exegética de la obra magna de 1927 se efectuará basándonos también en estos dos últimos escritos, es decir, en Prolegomena zur Geschichte des Zeitbegriffs y en Brief über den Humanismus. (shrink)

Martin Heidegger was engaged in a continual struggle to find words - new words, both descriptive and analytical - for his radical form of philosophy. This tendency can be traced from Being and Time, where he elaborated an entirely new vocabulary for his ontological enquiry; to Contributions to Philosophy, which saw him committed to a transformation of language; to later essays on poets such as Rilke and Trakl in On the Way to Language. The Writing of Aletheia is the (...) first study to appear in either English or German that provides a full account of Heidegger's language and writing style. Focusing not only on his major philosophical works but also on his lectures, public talks and poetry, this book explores the complex textuality of Heidegger's writing: the elaborate chains of wordplay and neologistic formations; the often oblique, circuitous and regressive exposition of his ideas; the infamous tautologies; the startling modification of grammatical rules and syntax; the idiosyncratic typography of his texts; the rhetorical devices, imagery and symbolism; and the tone and voice of his writing. All of these aspects betray not only his will to structure and his assertiveness but also his ongoing self-questioning and reflectiveness about the ultimate goal of his philosophical quest. (shrink)

Diese Arbeit untersucht das Verhältnis zwischen dem frühen Heidegger und seiner Kantinterpretation. Der Schwerpunkt liegt auf den Rückbezügen seiner Aussagen zu Kant und auf der Analyse der Endlichkeit in Sein und Zeit. Diese «Gewalttat» ist geleitet von dem Bemühen, in der entwerfenden Einbildungskraft die modale Differenz von Eigentlichkeit/Uneigentlichkeit einerseits und ihre zeitliche Fundierung andererseits unterzubringen. Die kritische Auseinandersetzung mit Heideggers Kantbuch führt zu der Frage, ob das Konzept der Zeitlichkeit der Zeit die Hauptaufgabe seiner Kantinterpretation erreichen kann: den Abschied vom (...) Ganzen aufgrund der eigentlichen Zeitigung der Zukunft zu verhindern. Konsequent gelangt die Arbeit zu dem Resultat: Heideggers Kant setzt in einer näher nicht erklärten Weise voraus, daß der Sinn des unverfügbaren Seins mit dem Seinssinn des je einzelnen Daseins in einer durchsichtigen Identität erschlossen liegt. (shrink)

This chapter contains sections titled: The Philosophical Tale.

En este trabajo partimos de la hipótesis de que Heidegger tiene en miras las nociones aristotélicas de _δύναμις_ (_dýnamis_) y _δυνατóν_ (_dynatón_) al momento de tematizar su concepto de posibilidad (_Möglichkeit_) en _Sein und Zeit_ (1927), pero no con el sólo propósito de asimilar las reseñadas conceptualizaciones –apropiación que, como veremos subsiguientemente, no es plena-, sino también, para radicalizarlas, asumiendo un punto de vista francamente superador. Sustentamos esta tesis, en principio, en el hecho que Aristóteles haya pensado que la _ἐνέργεια_ (...) (_enérgeia_) o _ἐντελέχεια_ (_entelécheia_) es, en términos generales, anterior (_πρότερον_/_próteron_) respecto de la _dýnamis_, siendo esta posición teórica revisada y renovada por Heidegger en el texto reseñado. Por otra parte, Heidegger cuestiona la tesis aristotélica de la fundamentalidad de la realidad efectiva (_Wirklichkeit_) o de la realidad a secas (_Realität_) y como consecuencia de ello, el concepto aristotélico de ser (_εἶναι/eînai_), _ἐστίν_ (_estín_) o lo que es (_ὄν/ón_), señalando no sólo que la posibilidad es más originaria que la realidad efectiva, sino también, que la realización de una posibilidad no implica nunca la transición a una realidad efectiva. Además, el vínculo de Heidegger con Aristóteles se inicia muy tempranamente -más específicamente, en el año 1907-, merced a la lectura de la tesis doctoral de Franz Brentano y se prolonga constantemente desde 1921, cuando Heidegger dicte un seminario sobre _De Anima_ en la Universidad de Friburgo. (shrink)

Even though it’s frequently asserted that we are living in a golden age of scripted television, television as a medium is still not taken seriously as an artistic art form, nor has the stigma of television as “chewing gum for the mind” really disappeared. -/- Philosopher Martin Shuster argues that television is the modern art form, full of promise and urgency, and in New Television, he offers a strong philosophical justification for its importance. Through careful analysis of shows including (...) The Wire, Justified, and Weeds, among others; and European and Anglophone philosophers, such as Stanley Cavell, Hannah Arendt, Martin Heidegger, and John Rawls; Shuster reveals how various contemporary television series engage deeply with aesthetic and philosophical issues in modernism and modernity. What unifies the aesthetic and philosophical ambitions of new television is a commitment to portraying and exploring the family as the last site of political possibility in a world otherwise bereft of any other sources of traditional authority; consequently, at the heart of new television are profound political stakes. (shrink)

Dieses Buch bildet einen Versuch, Heideggers Umgang mit Holderlins Dichtung kritisch zu uberprufen. Es stellt Verbindungslinien zwischen der Poetologie Holderlins, dem Deutschen Idealismus und der Gedankenwelt der Spataufklarung heraus und zeigt, wie Heidegger in seiner Holderlin-Aneignung manchen geistesgeschichtlichen Bezugen viel und anderen wenig oder keine Beachtung schenkt. Auf diese Weise werden die Unterschiede in den Einstellungen der beiden Denker zu ontologischen, erkenntnistheoretischen, asthetischen, sozialen und politischen Fragen deutlich und es ergibt sich ein differenziertes Bild der Heidegger'schen Holderlinauslegung.

Heidegger’s interpretation of Husserl’s Logical investigations as presented in his lectures History of the concept of time: Prolegomena was a remarkable contribution in the development of phenomenology: First, Heidegger starts with the interpretation of intentionality and his considerations become thus methodologically transparent . Second, Heidegger managed to answer the question: Why is Husserl’s phenomenology the philosophically decisive alternative when compared to the domination of reflexive consciousness and logical judgment in modern philosophy? It is because concepts are not the representations of (...) things any more; as the “states of things” they are explicit expressions of an implicitly given meaning . Third, Heidegger’s interpretation includes the fundamental question of being in its three meanings , due to which the status of the explanation of “reality” changes as well. (shrink)

RÉSUMÉ: Cet article questionne la relation de pensée entre Martin Heidegger et Ernst Jünger. Pour comprendre les motifs philosophiques qui la sous-tendent, nous situons Jünger dans la reconstruction heideggérienne de la métaphysique. On s’aperçoit alors que Heidegger mesure la pensée de Jünger en fonction de la place de Nietzsche dans l’histoire de la philosophie. Parce que Jünger appartient au paradigme nietzschéen, Heidegger le juge digne d’être lu, et critiqué, car Jünger n’a pas accompli le projet que Nietzsche a rendu (...) possible en signant l’achèvement de la métaphysique. C’est ce projet que Heidegger a adapté, en menant la pensée philosophique par-delà la métaphysique et en espérant un renouveau civilisationnel de l’Allemagne. Nietzsche se présente comme le pôle central de la relation entre Heidegger et Jünger: à travers sa lecture critique de Jünger, Heidegger mène un dialogue ininterrompu avec Nietzsche.ABSTRACT: This article investigates Martin Heidegger’s intellectual relation to Ernst Jünger. In order to show that Heidegger’s appraisal of Jünger is directly related to his understanding of Nietzsche’s pre-eminent standing in the history of Western philosophy, I situate Jünger in the Heideggerian reconstruction of the history of metaphysics. It is because Jünger belongs to the Nietzschean paradigm that Heidegger believes he is worth reading-but also worth criticizing Indeed, Jünger did not overtake the philosophical project that Nietzsche made possible by accomplishing the end of metaphysics. This is the very project adopted by Heidegger, first by thinking beyond metaphysics, and second by hoping Germany would turn towards a spiritual renewal of its civilization. Thus, since Nietzsche is the central figure who stands between Heidegger and Jünger, this article wishes to show that through his critical reading of Jünger, Heidegger in fact fosters a fundamental and uninterrupted dialogue with Nietzsche. (shrink)

RÉSUMÉ: Cet article questionne la relation de pensée entre Martin Heidegger et Ernst Jünger. Pour comprendre les motifs philosophiques qui la sous-tendent, nous situons Jünger dans la reconstruction heideggérienne de la métaphysique. On s’aperçoit alors que Heidegger mesure la pensée de Jünger en fonction de la place de Nietzsche dans l’histoire de la philosophie. Parce que Jünger appartient au paradigme nietzschéen, Heidegger le juge digne d’être lu, et critiqué, car Jünger n’a pas accompli le projet que Nietzsche a rendu (...) possible en signant l’achèvement de la métaphysique. C’est ce projet que Heidegger a adapté, en menant la pensée philosophique par-delà la métaphysique et en espérant un renouveau civilisationnel de l’Allemagne. Nietzsche se présente comme le pôle central de la relation entre Heidegger et Jünger: à travers sa lecture critique de Jünger, Heidegger mène un dialogue ininterrompu avec Nietzsche.ABSTRACT: This article investigates Martin Heidegger’s intellectual relation to Ernst Jünger. In order to show that Heidegger’s appraisal of Jünger is directly related to his understanding of Nietzsche’s pre-eminent standing in the history of Western philosophy, I situate Jünger in the Heideggerian reconstruction of the history of metaphysics. It is because Jünger belongs to the Nietzschean paradigm that Heidegger believes he is worth reading-but also worth criticizing Indeed, Jünger did not overtake the philosophical project that Nietzsche made possible by accomplishing the end of metaphysics. This is the very project adopted by Heidegger, first by thinking beyond metaphysics, and second by hoping Germany would turn towards a spiritual renewal of its civilization. Thus, since Nietzsche is the central figure who stands between Heidegger and Jünger, this article wishes to show that through his critical reading of Jünger, Heidegger in fact fosters a fundamental and uninterrupted dialogue with Nietzsche. (shrink)

RÉSUMÉ: Cet article questionne la relation de pensée entre Martin Heidegger et Ernst Jünger. Pour comprendre les motifs philosophiques qui la sous-tendent, nous situons Jünger dans la reconstruction heideggérienne de la métaphysique. On s’aperçoit alors que Heidegger mesure la pensée de Jünger en fonction de la place de Nietzsche dans l’histoire de la philosophie. Parce que Jünger appartient au paradigme nietzschéen, Heidegger le juge digne d’être lu, et critiqué, car Jünger n’a pas accompli le projet que Nietzsche a rendu (...) possible en signant l’achèvement de la métaphysique. C’est ce projet que Heidegger a adapté, en menant la pensée philosophique par-delà la métaphysique et en espérant un renouveau civilisationnel de l’Allemagne. Nietzsche se présente comme le pôle central de la relation entre Heidegger et Jünger: à travers sa lecture critique de Jünger, Heidegger mène un dialogue ininterrompu avec Nietzsche.ABSTRACT: This article investigates Martin Heidegger’s intellectual relation to Ernst Jünger. In order to show that Heidegger’s appraisal of Jünger is directly related to his understanding of Nietzsche’s pre-eminent standing in the history of Western philosophy, I situate Jünger in the Heideggerian reconstruction of the history of metaphysics. It is because Jünger belongs to the Nietzschean paradigm that Heidegger believes he is worth reading-but also worth criticizing Indeed, Jünger did not overtake the philosophical project that Nietzsche made possible by accomplishing the end of metaphysics. This is the very project adopted by Heidegger, first by thinking beyond metaphysics, and second by hoping Germany would turn towards a spiritual renewal of its civilization. Thus, since Nietzsche is the central figure who stands between Heidegger and Jünger, this article wishes to show that through his critical reading of Jünger, Heidegger in fact fosters a fundamental and uninterrupted dialogue with Nietzsche. (shrink)

Die Bedeutung Schopenhauers für Nietzsches Denken wird in der Nietzsche-Forschung kontrovers beurteilt. Während zu Beginn des 20. Jahrhunderts Schopenhauers Einfluss häufig als bedeutend eingeschätzt wurde, haben ihn spätere Interpreten wie Jaspers, Heidegger und Löwith als unwesentlich veranschlagt. In jüngerer Zeit zeichnet sich wieder eine Aufwertung der Rolle Schopenhauers ab. 0In Anknüpfung an die jüngere Nietzsche-Forschung zeigt diese Arbeit, dass sich die Entwicklung von Nietzsches Denken in immer wiederkehrender Auseinandersetzung mit der Philosophie Schopenhauers vollzogen hat. Vor allem seine Überlegungen zur Metaphysik (...) und Ethik werden häufig vor dem Hintergrund der Schopenhauerschen Auffassungen erst richtig verständlich. (shrink)

A certain type of metaphysical manicheism has become quite prevalent among Levinas readers who insist in declaring his ethics to be a morally and, ultimately, politically necessary departure from Heidegger’s ontology. This approach inadequately moralizes Levinas’ articulation of the ethical which, I argue here, ought to be understood as an account of the pre-reflective normative conditions of ontology as meaning. In this paper, I seek to show that Levinas account of Ethics is squarely rooted in the epistemology of Heidegger’s Being (...) and Time and that, his phenomenological articulation of pre-deliberative normativity may be read as the Deduction and Schematism of Being and Time, that is, as its central mechanism. (shrink)

Wie konnte sich einer der grossten Denker des 20. Jahrhunderts im Nationalsozialismus engagieren, wie nah oder fern steht er zum Antisemitismus? Daruber gab es in den letzten beiden Jahren heftige offentliche Auseinandersetzungen. Dieses Buch dokumentiert den entstandenen Widerstreit: Fuhrende Heidegger-Forscher und andere Protagonisten des Diskurses stellen kurz und pragnant ihre Sicht zu Heideggers politischen Verirrungen dar. Ausserdem werden aus der Korrespondenz zwischen Martin und Fritz Heidegger diejenigen Briefe veroffentlicht, in denen sich die Bruder in den 30er und 40er Jahren (...) uber gesellschaftliche und politische Themen austauschen. (shrink)

Este artículo analiza las lecturas que realizó Martin Heidegger de la Ética a Nicómaco de Aristóteles a partir de las anotaciones y subrayados que se conservan en un ejemplar que perteneció al filósofo alemán y que actualmente se custodia en la Biblioteca Histórica de la Universidad de Salamanca. Las diversas notas y glosas manuscritas que Heidegger anota al margen de las páginas en la obra de Aristóteles permiten conocer mejor la influencia que este libro ejerció en la filosofía heideggeriana (...) y descubren que «el taller histórico y filológico» que Martin Heidegger instauró a partir del texto aristotélico fue crucial para el desarrollo de algunos conceptos fundamentales de su pensamiento. (shrink)

Drawing on resources from Heidegger, social theory, ecological psychology, and enactive cognitive science, this paper presents novel analyses of social normativity and social change. The key idea is that we humans are often stunned with the practical necessities we experience in everyday action: Often, it feels hard or even impossible for us to act differently from what “one” has to do – for instance, it just feels “wrong” to go shopping in a dressing gown. However, a philosophical analysis reveals that (...) we only experience the world in the way we experience it because we are the beings that we are: There are subjective background conditions for bringing about meaningful experiences, background conditions which only philosophical reflection can make us aware of. These background conditions, it is suggested, are shaped and transformed by social conventions and public interpretations of the world. Thus, the point of view from which we experience the world is socially shaped – a fact most humans are ignorant about when absorbed in action. Yet apprehending this fact, and realizing that the interpretation which we ordinarily presuppose is radically contingent is the first step of becoming “authentic”. Individuals gaining this insight understand that it is to an important part up to them how the world shows up. Thus, they can modify their attitude toward the world. Likewise, it is suggested, even a whole society can become socially authentic and decide which of the contingent social conventions which constitute it as a society should be retained and which modified. (shrink)

As a distinctive voice in the current philosophy of technology, postphenomenology elucidates various ways of how technologies “shape” both the world and humans in it. Distancing itself from more speculative approaches, postphenomenology advocates the so-called empirical turn in philosophy of technology: It focuses on diverse effects of particular technologies instead of speculating on the essence of technology and its general impact. Critics of postphenomenology argue that by turning to particularities and emphasizing that technologies are always open to different uses and (...) interpretations, postphenomenology becomes unable to realize how profoundly technology determines our being in the world. Seeking to evaluate the postphenomenological ability to radically reflect on the human being conditioned by technology, I discuss the two most pertinent criticisms of postphenomenology: an “existential” one by Robert C. Scharff and an “ontological” one by Jochem Zwier, Vincent Blok, and Pieter Lemmens. Assessing the ontological alternative, I point to incapacity of Heidegger’s concept of Enframing to do justice to material technologies. Simultaneously, I acknowledge the necessity of speculating on technology as transcending concrete technologies. Such speculating would be instrumental in reviving Ihde’s idea of non-neutrality of technology in its full philosophical potency. (shrink)