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  1. Heidegger frente a Husserl en la Introducción a la investigación fenomenológica.Hernán Gabriel Inverso - 2017 - Estudios de Filosofía (Universidad de Antioquia) 56:49-72.
    Desde los orígenes de su formación en fenomenología, Heidegger emprendió modificaciones metodológicas que tematizan el campo de la vida preteórica y llevan a la hermenéutica del Dasein creando tensiones respecto de Husserl que afectaron tanto la dimensión teórica como la personal. En este trabajo se estudia este viraje señalando sus orígenes tempranos y concentrándose en los aportes del curso Introducción a la investigación fenomenológica, del semestre de invierno de 1923/1924. Este ámbito presenta aspectos relevantes para comprender el modo en que (...)
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  • Supplements: From the Earliest Essays to Being and Time and Beyond.Martin Heidegger - 2002 - State University of New York Press.
    A comprehensive anthology of Heidegger's early essays.
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  • Supplements: From the Earliest Essays to Being and Time and Beyond.John Van Buren (ed.) - 2002 - State University of New York Press.
    _A comprehensive anthology of Heidegger's early essays._.
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  • The “concept of time” and the “being of the clock”: Bergson, Einstein, Heidegger, and the interrogation of the temporality of modernism. [REVIEW]David Scott - 2006 - Continental Philosophy Review 39 (2):183-213.
    The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological (...)
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  • Heidegger on overcoming rationalism through transcendental philosophy.Chad Engelland - 2007 - Continental Philosophy Review 41 (1):17-41.
    Modernity is not only the culmination of the “oblivion of being,” for it also provides, in the form of transcendental thinking, a way to recover the original relation of thought to being. Heidegger develops this account through several lecture courses from 1935–1937, especially the 1935–1936 lecture course on Kant, and the account receives a kind of completion in the 1936–1938 manuscript, Contributions to Philosophy. Kant limits the dominance of rationalistic prejudices by reconnecting thought to the givenness of being. He thereby (...)
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