Books.google.de - This volume centers on the exploration of the ways in which the canonical texts and thinkers of the phenomenological and existential tradition can be utilized to address contemporary, concrete philosophical issues. In particular, the included essays address the key facets of the work of Charles Guignon.
Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology.
.SignatureMartin Heidegger (; German:; 26 September 1889 – 26 May 1976) was a German and a seminal thinker in the tradition of philosophy. He is 'widely acknowledged to be one of the most original and important philosophers of the 20th century.'
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Heidegger is best known for his contributions to, and, though as the cautions, 'his thinking should be identified as part of such philosophical movements only with extreme care and qualification'. Heidegger was a member and public supporter of the. There is over the degree to which his Nazi affiliations influenced his philosophy.His first and best known book, (1927) is one of the central philosophical works of the 20th century. In its first part, Heidegger attempted to turn away from ' questions about beings to questions about, and recover the most fundamental philosophical question: the question of Being, of what it means for something to be. Heidegger approached the question through an inquiry into the being that has an understanding of Being, and asks the question about it, namely, Human being, which he called ('being-there').
Heidegger argued that Dasein is defined by care, its practically engaged and concernful mode of, in opposition to such thinkers as who located the essence of man in his thinking abilities.For Heidegger thinking is thinking about things originally discovered in our everyday practical engagements. The consequence of this is that our capacity to think cannot be the most central quality of our being because thinking is a reflecting upon this more original way of discovering the world. In the second part of his book, Heidegger argues that human being is even more fundamentally structured by its, or its concern with and relationship to, existing as a structurally open 'possibility-for-being'. He emphasized the importance of in human existence, involving a truthful relationship to our into a world which we are 'always already' concerned with, and to our, the Finitude of the time and being we are given, and the closing down of our various possibilities for being through time.Heidegger also made critical contributions to philosophical conceptions of, arguing that its original meaning was, to philosophical analyses of as a site of the revelation of truth, and to philosophical understanding of as the 'house of being.' Heidegger's later work includes criticisms of 's instrumentalist understanding in the as ', treating all of as a 'standing reserve' on call for human purposes.
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There might be a discussion about this on. ( September 2018) Being, time, and Dasein Heidegger's philosophy is founded on the attempt to conjoin what he considers two fundamental insights. The first is his observation that, in the course of over 2,000 years of history, philosophy has attended to all the beings that can be found in the world (including the world itself), but has forgotten to ask what Being itself is. Heidegger thought the presence of things for us is not their being, but in their utility. For instance, when a hammer is used to knock in a nail, we do not attend to the hammer in itself but are aware of it only as a 'ready-to-hand' extension of ourselves to achieve a future result: the knocking in of the nail. The past (the existing or 'given' hammer) is reduced to a future usefulness (the driven nail). Readiness-to-hand, in which the distinction between subject and object is blurred, is one of three modes of Being Heidegger identified – the others being 'presence-at-hand' (for things that are there but that we don't interact with) and Dasein (human existence).
Heidegger claimed philosophy and science since ancient Greece had reduced things to their presence, which was a superficial way of understanding them. One crucial source of this insight was Heidegger's reading of 's treatise on Aristotle's manifold uses of the word 'being', a work which provoked Heidegger to ask what kind of unity underlies this multiplicity of uses. Heidegger opens his magnum opus, Being and Time, with a citation from 's indicating that Western philosophy has neglected Being because it was considered too obvious to question. Heidegger's intuition about the question of Being is thus a historical argument, which in his later work becomes his concern with the 'history of Being', that is, the history of the forgetting of Being, which according to Heidegger requires that philosophy retrace its footsteps through a productive of the history of philosophy. The second intuition animating Heidegger's philosophy derives from the influence of Husserl, a philosopher largely uninterested in questions of philosophical history. Rather, Husserl argued that all that philosophy could and should be is a description of experience (hence the phenomenological slogan, 'to the things themselves').
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But for Heidegger, this meant understanding that experience is and in ways of being. Thus Husserl's understanding that all consciousness is ' (in the sense that it is always intended toward something, and is always 'about' something) is transformed in Heidegger's philosophy, becoming the thought that all experience is grounded in 'care'. This is the basis of Heidegger's 'existential analytic', as he develops it in Being and Time. Heidegger argues that describing experience properly entails finding the being for whom such a description might matter.
Heidegger thus conducts his description of experience with reference to ' ', the being for whom Being is a question. In everyday German, ' Dasein' means 'existence.' It is composed of ' Da' (here/there) and ' Sein' (being). Dasein is transformed in Heidegger's usage from its everyday meaning to refer, rather, to that being that is there in its world, that is, the being for whom being matters. In later publications Heidegger writes the term in hyphenated form as Da-sein, thus emphasizing the distance from the word's ordinary usage.In Being and Time, Heidegger criticized the abstract and metaphysical character of traditional ways of grasping human existence as rational animal, person, man, soul, spirit, or subject.
Dasein, then, is not intended as a way of conducting a, but is rather understood by Heidegger to be the condition of possibility for anything like a philosophical anthropology. Dasein, according to Heidegger, is care. The world confronts Dasein with possibilities.
It is not completely deterministic; Dasein has choices. But Dasein cannot choose not to face the possibilities presented by the world, including the inevitability of its own mortality.
Heidegger in his existential analytic refers to this condition as being 'thrown into the world', or ' ( Geworfenheit). The need for Dasein to assume these possibilities, that is, the need to be responsible for one's own existence, is the basis of Heidegger's notions of authenticity and resoluteness—that is, of those specific possibilities for Dasein which depend on escaping the 'vulgar' temporality of calculation and of public life.The marriage of these two observations depends on the fact that each of them is essentially concerned with time.
That Dasein is thrown into an already existing world and thus into its mortal possibilities does not only mean that Dasein is an essentially temporal being; it also implies that the description of Dasein can only be carried out in terms inherited from the Western tradition itself. For Heidegger, unlike for Husserl, philosophical terminology could not be divorced from the history of the use of that terminology, and thus genuine philosophy could not avoid confronting questions of language and meaning. The existential analytic of Being and Time was thus always only a first step in Heidegger's philosophy, to be followed by the 'dismantling' ( Destruktion) of the history of philosophy, that is, a transformation of its language and meaning, that would have made of the existential analytic only a kind of 'limit case' (in the sense in which special relativity is a limit case of general relativity). That Heidegger did not write this second part of Being and Time, and that the existential analytic was left behind in the course of Heidegger's subsequent writings on the history of being, might be interpreted as a failure to conjugate his account of individual experience with his account of the vicissitudes of the collective human adventure that he understands the Western philosophical tradition to be. And this would in turn raise the question of whether this failure is due to a flaw in Heidegger's account of temporality, that is, of whether Heidegger was correct to oppose vulgar and authentic time.
There are also recent critiques in this regard that were directed at Heidegger's focus on time instead of primarily thinking about being in relation to place and space, and to the notion of dwelling, with connections too to as impacted. Being and Time.
Main article:Heidegger's first academic book, Being and Time (German title: Sein und Zeit), was published in 1927. He had been under pressure to publish in order to qualify for Husserl's (to whom he dedicated the work) chair at the and the success of this work ensured his appointment to the post.In Being and Time, Heidegger investigates the question of by asking about the being for whom Being is a question. Heidegger names this being Dasein (see above), and he pursues his investigation through themes such as mortality, anxiety, temporality, and historicity. It was Heidegger's original intention to write a second half of the book, consisting of a ' Destruktion' of the history of philosophy—that is, the transformation of philosophy by re-tracing its history—but he never completed this project.Being and Time influenced many thinkers, including such existentialists as (although Heidegger distanced himself from —see below).Later works: The Turn.
Wilhelm Dilthey, the young Heidegger was influenced by Dilthey's worksHeidegger's very early project of developing a 'hermeneutics of life' and his hermeneutical transformation of phenomenology was influenced in part by his reading of the works of.Of the influence of Dilthey, writes the following: 'As far as Dilthey is concerned, we all know today what I have known for a long time: namely that it is a mistake to conclude on the basis of the citation in Being and Time that Dilthey was especially influential in the development of Heidegger's thinking in the mid-1920s. This dating of the influence is much too late.'
He adds that by the fall of 1923 it was plain that Heidegger felt 'the clear superiority of over the famous scholar, Dilthey.' Gadamer nevertheless makes clear that Dilthey's influence was important in helping the youthful Heidegger 'in distancing himself from the systematic ideal of Neo-Kantianism, as Heidegger acknowledges in Being and Time.'
Based on Heidegger's earliest lecture courses, in which Heidegger already engages Dilthey's thought prior to the period Gadamer mentions as 'too late', scholars as diverse as and have argued for the importance of Diltheyan concepts and strategies in the formation of Heidegger's thought.Even though Gadamer's interpretation of Heidegger has been questioned, there is little doubt that Heidegger seized upon Dilthey's concept of hermeneutics. Heidegger's novel ideas about ontology required a gestalt formation, not merely a series of logical arguments, in order to demonstrate his fundamentally new paradigm of thinking, and the offered a new and powerful tool for the articulation and realization of these ideas.
Edmund Husserl, the man who established the school of phenomenologyThere is disagreement over the degree of influence that had on Heidegger's philosophical development, just as there is disagreement about the degree to which Heidegger's philosophy is grounded in. These disagreements centre upon how much of Husserlian phenomenology is contested by Heidegger, and how much this phenomenology in fact informs Heidegger's own understanding.On the relation between the two figures, Gadamer wrote: 'When asked about phenomenology, Husserl was quite right to answer as he used to in the period directly after World War I: 'Phenomenology, that is me and Heidegger'.' Nevertheless, Gadamer noted that Heidegger was no patient collaborator with Husserl, and that Heidegger's 'rash ascent to the top, the incomparable fascination he aroused, and his stormy temperament surely must have made Husserl, the patient one, as suspicious of Heidegger as he always had been of 's volcanic fire.' Dostal understood the importance of Husserl to be profound:Heidegger himself, who is supposed to have broken with Husserl, bases his hermeneutics on an account of time that not only parallels Husserl's account in many ways but seems to have been arrived at through the same phenomenological method as was used by Husserl. The differences between Husserl and Heidegger are significant, but if we do not see how much it is the case that Husserlian phenomenology provides the framework for Heidegger's approach, we will not be able to appreciate the exact nature of Heidegger's project in Being and Time or why he left it unfinished.Daniel O. Dahlstrom saw Heidegger's presentation of his work as a departure from Husserl as unfairly misrepresenting Husserl's own work. Dahlstrom concluded his consideration of the relation between Heidegger and Husserl as follows:Heidegger's silence about the stark similarities between his account of temporality and Husserl's investigation of internal time-consciousness contributes to a misrepresentation of Husserl's account of intentionality.
Contrary to the criticisms Heidegger advances in his lectures, intentionality (and, by implication, the meaning of 'to be') in the final analysis is not construed by Husserl as sheer presence (be it the presence of a fact or object, act or event). Yet for all its 'dangerous closeness' to what Heidegger understands by temporality, Husserl's account of internal time-consciousness does differ fundamentally. In Husserl's account the structure of protentions is accorded neither the finitude nor the primacy that Heidegger claims are central to the original future of ecstatic-horizonal temporality.
Kierkegaard.
Author by: Eric D. MeyerLanguage: enPublisher by: University Press of AmericaFormat Available: PDF, ePub, MobiTotal Read: 86Total Download: 446File Size: 43,7 MbDescription: In Questioning Martin Heidegger, Martin Heidegger’s “Overcoming Metaphysics” provides the jumping-off point for a wide-ranging critique and deconstruction of Western philosophy. This book also addresses Martin Heidegger’s controversial relationship with German National Socialism (Nazism) and the Holocaust, as well as with contemporary philosophers like J. Lyotard and Jacques Derrida. Author by: Michael EldredLanguage: enPublisher by: Walter de Gruyter GmbH & Co KGFormat Available: PDF, ePub, MobiTotal Read: 14Total Download: 935File Size: 55,6 MbDescription: How are core social phenomena to be understood as modes of being? This book offers an alternative approach to social ontology.
Recent interest in social ontology on the part of mainstream philosophy and the social sciences presupposes from the outset that the human being can be cast as a conscious subject whose intentionality can be collective. By contrast, the present study insistently poses the crucial question of who the human being is and how they sociate as whos. Such whoness is a clean-cut departure from the venerable tradition of questioning whatness (quidditas, essence) in philosophical thinking. Casting human being hermeneutically as whoness opens up new insights into how human beings sociate in interplays of mutual estimation that are simultaneously social power plays. Hitherto, the ontology of social power in all its various guises, has only ever been implicit.
This book makes it explicit. The kind of social power prevalent in capitalist societies is that of the reified value embodied in commodities, money, capital, & co.
Reified value itself is constituted through an interplay of mutual estimation among things that reflects back on the power interplay among whos. In this way a new critique of capitalism becomes possible. Author by: E.G. BallardLanguage: enPublisher by: Springer Science & Business MediaFormat Available: PDF, ePub, MobiTotal Read: 49Total Download: 265File Size: 52,9 MbDescription: When Heidegger's influence was at its zenith in Gennany from the early fifties to the early sixties, most serious students of philosophy in that country were deeply steeped in his thought. His students or students of his students filled many if not most of the major chairs in philosophy. A cloud of reputedly Black Forest mysticism veiled the perspective of many of his critics and admirers at home and abroad. Droves of people flocked to hear lectures by him that most could not understand, even on careful reading, much less on one hearing.
He loomed so large that Being and Time frequently could not be seen as a highly imaginative, initial approach to a strictly limited set of questions, but was viewed either as an all-embracing fmt order catastrophy incorporating at once the most feared consequences of Boehme, Kierkegaard, RiIke, and Nietzsche, or as THE ANSWER. But most of that has past. Heidegger's dominance of Gennan philosophy has ceased. One can now brush aside the larger-than-life images of Heidegger, the fears that his language was creating a cult phenomenon, the convictions that only those can understand him who give their lives to his thought.
His language is at times unusually difficult, at times simple and beautiful. Some of his insights are obscure and not helpful, others are exciting and clarifying. One no longer expects Heidegger to interpret literature like a literary critic or an academic philologist. Reference manager 12 download.
Author by: Karen S. FeldmanLanguage: enPublisher by: Northwestern University PressFormat Available: PDF, ePub, MobiTotal Read: 40Total Download: 934File Size: 49,8 MbDescription: In a work that brings a new field-altering perspective as well as new tools to the history of philosophy, Karen S.
Martin Heidegger Was Ist Metaphysik Pdf Reader Free
Feldman offers a powerful and elegantly written account of how philosophical language appears to 'produce' the very thing-here, 'conscience'-that it seems to be discovering or describing. Conscience, as Binding Words convincingly argues, can only ever be understood, interpreted, and made effective through tropes and figures of language.
The question this raises, and the one that interests Feldman here is: If conscience has no tangible, literal referent to which we can apply, then where does it get its 'binding force?' Turning to Hobbes, Hegel, and Heidegger, Feldman analyzes the sophisticated rhetorical moves by which these thinkers negotiate the register and space in which such a 'concept' can take hold. The investigations of the figurative representations of conscience and its binding force are taken as the starting point in each chapter for a consideration of how Leviathan, Phenomenology of Spirit, and Being and Time are exemplary of conscience, for these texts themselves dramatize conscience's relation to language and knowledge, morality and duty, and ontology. The concept of binding force is at stake in this book on two different levels: there is an investigation of how, within the work of Hobbes, Hegel and Heidegger, conscience is described as binding upon us; and further, Feldman considers how the texts in which conscience is described may themselves be read as binding. Author by: Oxford University PressLanguage: enPublisher by: Oxford University Press, USAFormat Available: PDF, ePub, MobiTotal Read: 26Total Download: 738File Size: 48,9 MbDescription: This ebook is a selective guide designed to help scholars and students of social work find reliable sources of information by directing them to the best available scholarly materials in whatever form or format they appear from books, chapters, and journal articles to online archives, electronic data sets, and blogs. Written by a leading international authority on the subject, the ebook provides bibliographic information supported by direct recommendations about which sources to consult and editorial commentary to make it clear how the cited sources are interrelated related.
This ebook is a static version of an article from Oxford Bibliographies Online: Philosophy, a dynamic, continuously updated, online resource designed to provide authoritative guidance through scholarship and other materials relevant to the study Philosophy. Oxford Bibliographies Online covers most subject disciplines within the social science and humanities, for more information visit www.oxfordbibligraphies.com. Author by: Gerhard RichterLanguage: enPublisher by: Columbia University PressFormat Available: PDF, ePub, MobiTotal Read: 58Total Download: 742File Size: 50,7 MbDescription: Gerhard Richter's groundbreaking study argues that the concept of 'afterness' is a key figure in the thought and aesthetics of modernity. It pursues questions such as: What does it mean for something to 'follow' something else? Does that which follows mark a clear break with what came before it, or does it in fact tacitly perpetuate its predecessor as a consequence of its inevitable indebtedness to the terms and conditions of that from which it claims to have departed?
Indeed, is not the very act of breaking with, and then following upon, a way of retroactively constructing and fortifying that from which the break that set the movement of following into motion had occurred? The book explores the concept and movement of afterness as a privileged yet uncanny category through close readings of writers such as Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It shows how the vexed concepts of afterness, following, and coming after shed new light on a constellation of modern preoccupations, including personal and cultural memory, translation, photography, hope, and the historical and conceptual specificity of what has been termed 'after Auschwitz.' The study's various analyses across a heterogeneous collection of modern writers and thinkers, diverse historical moments of articulation, and a range of media conspire to illuminate Lyotard's apodictic statement that 'after philosophy comes philosophy. But it has been altered by the 'after.' ' As Richter's intricate study demonstrates, much hinges on our interpretation of the 'after.' After all, our most fundamental assumptions concerning modern aesthetic representation, conceptual discourse, community, subjectivity, and politics are at stake.