John Richardson
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198239222
- eISBN:
- 9780191598319
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019823922X.001.0001
- Subject:
- Philosophy, History of Philosophy
I develop a Heideggerian response to the central traditional problem in epistemology—whether we can have (objective) knowledge of the external world. I introduce the main philosophical terms and ...
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I develop a Heideggerian response to the central traditional problem in epistemology—whether we can have (objective) knowledge of the external world. I introduce the main philosophical terms and claims of Being and Time, and try to use this system to amplify the book's brief and elusive treatments of that problem. Because Heidegger's early system is crucially ‘existential’, it gives a critique of epistemology from an existential stance—or an existential epistemology. This critique claims to ‘dissolve’ or ‘undermine’ that traditional problem, by showing how it is misguided or misformed. Heidegger's ultimate argument is that the problem rests on a mistake about time, or about the temporal character of reality, and of humans—Dasein—in particular. Heidegger thinks this mistake infects not just epistemology, but our whole theoretical stance, how we try to go beyond our ‘everyday’, pre‐theoretical understanding. But his point is not to return us to that ‘everydayness’, but to improve our thinking by turning it into a ‘phenomenology’, which—by Heidegger's existential twist—amounts to the same thing as authenticity. My three chapters focus respectively on these three basic stances—everydayness, epistemology, and phenomenology.Less
I develop a Heideggerian response to the central traditional problem in epistemology—whether we can have (objective) knowledge of the external world. I introduce the main philosophical terms and claims of Being and Time, and try to use this system to amplify the book's brief and elusive treatments of that problem. Because Heidegger's early system is crucially ‘existential’, it gives a critique of epistemology from an existential stance—or an existential epistemology. This critique claims to ‘dissolve’ or ‘undermine’ that traditional problem, by showing how it is misguided or misformed. Heidegger's ultimate argument is that the problem rests on a mistake about time, or about the temporal character of reality, and of humans—Dasein—in particular. Heidegger thinks this mistake infects not just epistemology, but our whole theoretical stance, how we try to go beyond our ‘everyday’, pre‐theoretical understanding. But his point is not to return us to that ‘everydayness’, but to improve our thinking by turning it into a ‘phenomenology’, which—by Heidegger's existential twist—amounts to the same thing as authenticity. My three chapters focus respectively on these three basic stances—everydayness, epistemology, and phenomenology.
George Pattison
- Published in print:
- 2011
- Published Online:
- January 2011
- ISBN:
- 9780199588688
- eISBN:
- 9780191723339
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199588688.003.0003
- Subject:
- Religion, Theology
The chapter explores the idea of presence and its role in religious experience with particular reference to poetry, art, and mysticism. After an initial discussion of the notion of presence referring ...
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The chapter explores the idea of presence and its role in religious experience with particular reference to poetry, art, and mysticism. After an initial discussion of the notion of presence referring to William James, Wordsworth, and Schleiermacher (noting its ‘Romantic’ provenance), the chapter proceeds to look at how this theme is manifested in modern culture, taking Gerard Manley Hopkins, Paul Cezanne, and D. T. Suzuki as examples. The philosophical implications of these are examined in relation to Heidegger's early lectures on categorial intuition, Kierkegaard's account of the self-relational self, and Heidegger's notion of Dasein. Sartre is seen to conclude that the existential idea of the self leads to the complete annihilation of Being, but it is concluded that the ‘distance’ between self and Being cannot be immediately conflated with simple absence.Less
The chapter explores the idea of presence and its role in religious experience with particular reference to poetry, art, and mysticism. After an initial discussion of the notion of presence referring to William James, Wordsworth, and Schleiermacher (noting its ‘Romantic’ provenance), the chapter proceeds to look at how this theme is manifested in modern culture, taking Gerard Manley Hopkins, Paul Cezanne, and D. T. Suzuki as examples. The philosophical implications of these are examined in relation to Heidegger's early lectures on categorial intuition, Kierkegaard's account of the self-relational self, and Heidegger's notion of Dasein. Sartre is seen to conclude that the existential idea of the self leads to the complete annihilation of Being, but it is concluded that the ‘distance’ between self and Being cannot be immediately conflated with simple absence.
George Pattison
- Published in print:
- 2011
- Published Online:
- January 2011
- ISBN:
- 9780199588688
- eISBN:
- 9780191723339
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199588688.003.0004
- Subject:
- Religion, Theology
Augustine sees time is inherently corrosive of true Being, and the aim of Christian life is identification with the self-sameness of divine Being. Hegel and Kierkegaard reverse this valuation and ...
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Augustine sees time is inherently corrosive of true Being, and the aim of Christian life is identification with the self-sameness of divine Being. Hegel and Kierkegaard reverse this valuation and inaugurate a new modern idea of Christian selfhood in which being in time is integral to living religiously. But does this mean abandoning a relation to the eternal? The problem is sharpened by Heidegger's focus on death as the ultimate term and challenge of temporal existence. However, Heidegger's ‘nihilism’ is challenged by others and is qualified in his own later thought, where the poet is seen as offering a revelation of the divine that grounds historical fulfilment. This possibility is explored through T. S. Eliot and Edwin Muir. In a final section the question of the relationship between time and space is introduced, a topic often ignored in modern theology with its characteristic ‘historical’ orientation.Less
Augustine sees time is inherently corrosive of true Being, and the aim of Christian life is identification with the self-sameness of divine Being. Hegel and Kierkegaard reverse this valuation and inaugurate a new modern idea of Christian selfhood in which being in time is integral to living religiously. But does this mean abandoning a relation to the eternal? The problem is sharpened by Heidegger's focus on death as the ultimate term and challenge of temporal existence. However, Heidegger's ‘nihilism’ is challenged by others and is qualified in his own later thought, where the poet is seen as offering a revelation of the divine that grounds historical fulfilment. This possibility is explored through T. S. Eliot and Edwin Muir. In a final section the question of the relationship between time and space is introduced, a topic often ignored in modern theology with its characteristic ‘historical’ orientation.
Lee Braver (ed.)
- Published in print:
- 2015
- Published Online:
- September 2016
- ISBN:
- 9780262029681
- eISBN:
- 9780262330008
- Item type:
- book
- Publisher:
- The MIT Press
- DOI:
- 10.7551/mitpress/9780262029681.001.0001
- Subject:
- Philosophy, History of Philosophy
How would Heidegger’s Being and Time have ended? How should it have concluded? Why didn’t he finish it? What would he have said about being in the final, concluding Division of the book that was ...
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How would Heidegger’s Being and Time have ended? How should it have concluded? Why didn’t he finish it? What would he have said about being in the final, concluding Division of the book that was never published, or perhaps even written? Some of the world’s leading Heidegger scholars offer answers to these questions, shedding new light on the central ideas of the book along the way. If we understand what the third Division would have said, we can understand the book as a whole better. If we can see why he didn’t write it, we can appreciate his later work anew.Less
How would Heidegger’s Being and Time have ended? How should it have concluded? Why didn’t he finish it? What would he have said about being in the final, concluding Division of the book that was never published, or perhaps even written? Some of the world’s leading Heidegger scholars offer answers to these questions, shedding new light on the central ideas of the book along the way. If we understand what the third Division would have said, we can understand the book as a whole better. If we can see why he didn’t write it, we can appreciate his later work anew.
Roland Végső
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9781474457613
- eISBN:
- 9781474480895
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474457613.003.0005
- Subject:
- Philosophy, Metaphysics/Epistemology
The chapter follows Jacques Derrida’s development from one end of his career to its conclusion and argues that the whole project of deconstruction must be understood in relation to the concept of ...
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The chapter follows Jacques Derrida’s development from one end of his career to its conclusion and argues that the whole project of deconstruction must be understood in relation to the concept of worldlessness. The first part of the chapter is concerned with Derrida’s critique of Edmund Husserl. Derrida argues that the phenomenological concept of worldlessness is based on the auto-affective structure of the transcendental ego and, therefore, it remains captive of a metaphysics of presence. The second part of the chapter focuses on Derrida’s readings of Heidegger and tries to show that, for Derrida, Dasein’s supposed worldliness is dependent on an ontology of worldlessness. The closing section of the chapter provides a reading of Derrida’s final seminars and tries to show that, in the end, in spite of the discovery of the centrality of worldlessness, Derrida nevertheless chooses the world over worldlessness as the foundation of any deconstructive ethics.Less
The chapter follows Jacques Derrida’s development from one end of his career to its conclusion and argues that the whole project of deconstruction must be understood in relation to the concept of worldlessness. The first part of the chapter is concerned with Derrida’s critique of Edmund Husserl. Derrida argues that the phenomenological concept of worldlessness is based on the auto-affective structure of the transcendental ego and, therefore, it remains captive of a metaphysics of presence. The second part of the chapter focuses on Derrida’s readings of Heidegger and tries to show that, for Derrida, Dasein’s supposed worldliness is dependent on an ontology of worldlessness. The closing section of the chapter provides a reading of Derrida’s final seminars and tries to show that, in the end, in spite of the discovery of the centrality of worldlessness, Derrida nevertheless chooses the world over worldlessness as the foundation of any deconstructive ethics.
Fred Dallmayr
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780813165783
- eISBN:
- 9780813165813
- Item type:
- chapter
- Publisher:
- University Press of Kentucky
- DOI:
- 10.5810/kentucky/9780813165783.003.0002
- Subject:
- Political Science, Political Theory
Among Western thinkers deeply embroiled in the transition between paradigms, two stand out from the rest: Friedrich Nietzsche and Martin Heidegger, the former serving in a way as precursor or ...
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Among Western thinkers deeply embroiled in the transition between paradigms, two stand out from the rest: Friedrich Nietzsche and Martin Heidegger, the former serving in a way as precursor or pacemaker of the second. This chapter illustrates Nietzsche and Heidegger’s anticipatory outlook by focusing on a limited number of their writings, detailing how the endeavors launched by Nietzsche were pursued and intensified by Heidegger in the changed twentieth-century context—a context marked by the rise of phenomenology, existentialism, and hermeneutics. Moreover, the chapter discusses how the closest parallel between Nietzsche and Heidegger resides in their critique of the antinomies of the modern philosophical paradigm and their commitment to an “overcoming” of traditional metaphysics through an “other thinking” and new beginning.Less
Among Western thinkers deeply embroiled in the transition between paradigms, two stand out from the rest: Friedrich Nietzsche and Martin Heidegger, the former serving in a way as precursor or pacemaker of the second. This chapter illustrates Nietzsche and Heidegger’s anticipatory outlook by focusing on a limited number of their writings, detailing how the endeavors launched by Nietzsche were pursued and intensified by Heidegger in the changed twentieth-century context—a context marked by the rise of phenomenology, existentialism, and hermeneutics. Moreover, the chapter discusses how the closest parallel between Nietzsche and Heidegger resides in their critique of the antinomies of the modern philosophical paradigm and their commitment to an “overcoming” of traditional metaphysics through an “other thinking” and new beginning.
John Richardson
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198239222
- eISBN:
- 9780191598319
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019823922X.003.0002
- Subject:
- Philosophy, History of Philosophy
The first chapter gives Heidegger's account of our (Dasein's) everyday or ordinary condition. This requires laying out the system of Being and Time's first Division, which offers that account; I try ...
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The first chapter gives Heidegger's account of our (Dasein's) everyday or ordinary condition. This requires laying out the system of Being and Time's first Division, which offers that account; I try to give its terms and claims (relative) analytic clarity. Heidegger stresses the pragmatic character of our everyday stance: we know things by way of knowing how to do things with them. We ‘project’ towards certain ends, and understand things in being able to use them as ‘ready‐to‐hand’ equipment within those projects; this understanding is implicit and largely inarticulate. The full network of this know‐how is our world; our relation to this world is one of concern or ‘care’.Less
The first chapter gives Heidegger's account of our (Dasein's) everyday or ordinary condition. This requires laying out the system of Being and Time's first Division, which offers that account; I try to give its terms and claims (relative) analytic clarity. Heidegger stresses the pragmatic character of our everyday stance: we know things by way of knowing how to do things with them. We ‘project’ towards certain ends, and understand things in being able to use them as ‘ready‐to‐hand’ equipment within those projects; this understanding is implicit and largely inarticulate. The full network of this know‐how is our world; our relation to this world is one of concern or ‘care’.
John Richardson
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198239222
- eISBN:
- 9780191598319
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019823922X.003.0003
- Subject:
- Philosophy, History of Philosophy
The second chapter examines the special theoretical attitude by which Heidegger thinks philosophy and science have traditionally tried to advance beyond that everyday understanding. This attitude ...
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The second chapter examines the special theoretical attitude by which Heidegger thinks philosophy and science have traditionally tried to advance beyond that everyday understanding. This attitude involves ‘suspending’ those pragmatic projects and grasping ourselves and things ‘objectively’, which is to treat them not as ready‐to‐hand equipment, but as present‐at‐hand objects. But, Heidegger argues, our (Dasein's) own condition cannot be grasped as present‐at‐hand, because of the way it is crucially projecting ahead towards its ends— i.e. because of its temporal character. This limitation in the attitude is most exposed by the traditional effort of epistemology, best represented in Descartes. Its inability ever to ground its knowledge claims reflects its temporal limit in the present.Less
The second chapter examines the special theoretical attitude by which Heidegger thinks philosophy and science have traditionally tried to advance beyond that everyday understanding. This attitude involves ‘suspending’ those pragmatic projects and grasping ourselves and things ‘objectively’, which is to treat them not as ready‐to‐hand equipment, but as present‐at‐hand objects. But, Heidegger argues, our (Dasein's) own condition cannot be grasped as present‐at‐hand, because of the way it is crucially projecting ahead towards its ends— i.e. because of its temporal character. This limitation in the attitude is most exposed by the traditional effort of epistemology, best represented in Descartes. Its inability ever to ground its knowledge claims reflects its temporal limit in the present.
Jean-Luc Nancy and Jeff Fort
- Published in print:
- 2017
- Published Online:
- September 2017
- ISBN:
- 9780823275922
- eISBN:
- 9780823277056
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823275922.003.0004
- Subject:
- Philosophy, History of Philosophy
Heidegger’s anti-Semitism is “historial” because it attributes to the Jewish people a task that is both world-historical and philosophically significant, having to do with the uprooting of beings. ...
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Heidegger’s anti-Semitism is “historial” because it attributes to the Jewish people a task that is both world-historical and philosophically significant, having to do with the uprooting of beings. Why, according to Heidegger’s logic, must this be attributed to the Jews, since the process described involves multiple agents? Because the Jews are the racialized people that brings about a “deracialization” of humanity, a levelling and equivalence in indifference. This process can be compared by analogy with Marx’s analysis of money as the general equivalent, and of the proletariat as the agent and figure of revolution. For Heidegger, the new beginning of humanity requires a figure, a type, embodied in a people capable of hastening the end. For every singular beginning requires a people, as does every end.Less
Heidegger’s anti-Semitism is “historial” because it attributes to the Jewish people a task that is both world-historical and philosophically significant, having to do with the uprooting of beings. Why, according to Heidegger’s logic, must this be attributed to the Jews, since the process described involves multiple agents? Because the Jews are the racialized people that brings about a “deracialization” of humanity, a levelling and equivalence in indifference. This process can be compared by analogy with Marx’s analysis of money as the general equivalent, and of the proletariat as the agent and figure of revolution. For Heidegger, the new beginning of humanity requires a figure, a type, embodied in a people capable of hastening the end. For every singular beginning requires a people, as does every end.
Roland Végső
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9781474457613
- eISBN:
- 9781474480895
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474457613.003.0002
- Subject:
- Philosophy, Metaphysics/Epistemology
The first chapter provides an overview of Martin Heidegger’s works by tracing the way he defines the world and worldlessness at various stages of his career. The first half of the chapter examines ...
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The first chapter provides an overview of Martin Heidegger’s works by tracing the way he defines the world and worldlessness at various stages of his career. The first half of the chapter examines the role the concept of worldlessness plays in Being and Time and the existential analytic of Dasein. The second half of the chapter examines Heidegger’s later works and his critique of modernity. The chapter argues that Heidegger starts with the assumption that the stone is worldless but ends up concluding that Being is worldless. Thus, the objective of Chapter 1 is to trace the trajectory of this shift from the lifeless object to Being itself as the site of worldlessness. The chapter concludes by examining the political stakes of the Heideggerian definition of worldlessness.Less
The first chapter provides an overview of Martin Heidegger’s works by tracing the way he defines the world and worldlessness at various stages of his career. The first half of the chapter examines the role the concept of worldlessness plays in Being and Time and the existential analytic of Dasein. The second half of the chapter examines Heidegger’s later works and his critique of modernity. The chapter argues that Heidegger starts with the assumption that the stone is worldless but ends up concluding that Being is worldless. Thus, the objective of Chapter 1 is to trace the trajectory of this shift from the lifeless object to Being itself as the site of worldlessness. The chapter concludes by examining the political stakes of the Heideggerian definition of worldlessness.
Gregory Fried
- Published in print:
- 2000
- Published Online:
- October 2013
- ISBN:
- 9780300080384
- eISBN:
- 9780300133271
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300080384.003.0004
- Subject:
- Philosophy, Political Philosophy
This chapter further explores the interconnectedness and relationships between Dasein, polemos, Being, and time by first laying out Heidegger's interpretation of time in his early period. The sense ...
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This chapter further explores the interconnectedness and relationships between Dasein, polemos, Being, and time by first laying out Heidegger's interpretation of time in his early period. The sense of Being is dependent not only on one's orientation and experience of the universe in terms of the senses, but is also dependent upon an orientation within time. There are two aspects of Dasein's orientation in time. The first is that for the individual Dasein, its Being is situated within a system of past-present-future, a horizon of time that encloses that Dasein. For individual Dasein that function as a member of a historical people, that horizon is now defined by a history of communal practices, not by the linearity of the past-present-future. The chapter goes on to explore Heidegger's thoughts on Dasein's Being as historical.Less
This chapter further explores the interconnectedness and relationships between Dasein, polemos, Being, and time by first laying out Heidegger's interpretation of time in his early period. The sense of Being is dependent not only on one's orientation and experience of the universe in terms of the senses, but is also dependent upon an orientation within time. There are two aspects of Dasein's orientation in time. The first is that for the individual Dasein, its Being is situated within a system of past-present-future, a horizon of time that encloses that Dasein. For individual Dasein that function as a member of a historical people, that horizon is now defined by a history of communal practices, not by the linearity of the past-present-future. The chapter goes on to explore Heidegger's thoughts on Dasein's Being as historical.
Denis McManus
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199694877
- eISBN:
- 9780191745706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199694877.003.0003
- Subject:
- Philosophy, History of Philosophy, Metaphysics/Epistemology
This chapter explores how Heidegger's reflections on ‘constitution’ bear on some more familiar philosophical issues, including a long-standing tradition of concern with ‘the categories’. The chapter ...
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This chapter explores how Heidegger's reflections on ‘constitution’ bear on some more familiar philosophical issues, including a long-standing tradition of concern with ‘the categories’. The chapter discusses, in particular, the question of how ‘the categories of thought’ and the ‘categories’ under which objects fall correspond to, or fit, one another. This discussion, informed by Heidegger's engagement with some reflections of Kant's, provides a framework upon which the book's later account of Heidegger's rejection of both idealism and realism draws. But the basis of that rejection also raises the suspicion that talk of ‘constitutive correlations’ and ‘subjective-’ and ‘objective-correlates’ may itself be misleading — a realization that may have played a role in the emergence of Heidegger's concepts of Dasein and ‘Being-in-the-world’. The chapter ends by considering how Heidegger's ‘constitutional’ reflections raise the question of the ‘subject-correlate’ of scientific knowledge and — in a further radical twist — of philosophy itself.Less
This chapter explores how Heidegger's reflections on ‘constitution’ bear on some more familiar philosophical issues, including a long-standing tradition of concern with ‘the categories’. The chapter discusses, in particular, the question of how ‘the categories of thought’ and the ‘categories’ under which objects fall correspond to, or fit, one another. This discussion, informed by Heidegger's engagement with some reflections of Kant's, provides a framework upon which the book's later account of Heidegger's rejection of both idealism and realism draws. But the basis of that rejection also raises the suspicion that talk of ‘constitutive correlations’ and ‘subjective-’ and ‘objective-correlates’ may itself be misleading — a realization that may have played a role in the emergence of Heidegger's concepts of Dasein and ‘Being-in-the-world’. The chapter ends by considering how Heidegger's ‘constitutional’ reflections raise the question of the ‘subject-correlate’ of scientific knowledge and — in a further radical twist — of philosophy itself.
Denis McManus
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199694877
- eISBN:
- 9780191745706
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199694877.003.0008
- Subject:
- Philosophy, History of Philosophy, Metaphysics/Epistemology
This chapter makes explicit how Chapter 6's reflections shed light on Heidegger's notion of ‘Being-in-the-world’ and his remarks on truth. Among the worries that the chapter addresses are ones raised ...
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This chapter makes explicit how Chapter 6's reflections shed light on Heidegger's notion of ‘Being-in-the-world’ and his remarks on truth. Among the worries that the chapter addresses are ones raised by Heidegger's critique of scepticism, by his claim that the notion of truth as correspondence is ‘founded’ in a different, and more primordial, form of truth, and by his remarks about the relationship between the real and the ideal. In the course of its discussion, the chapter considers the kinds of capacity that a creature might need to acquire in order to count as a form of Dasein and re-examines some themes from Chapter 4's discussion of McDowell. But the chapter also raises doubts about whether sense can be made of Heidegger's proposal that ‘“There is” truth only in so far as Dasein is’.Less
This chapter makes explicit how Chapter 6's reflections shed light on Heidegger's notion of ‘Being-in-the-world’ and his remarks on truth. Among the worries that the chapter addresses are ones raised by Heidegger's critique of scepticism, by his claim that the notion of truth as correspondence is ‘founded’ in a different, and more primordial, form of truth, and by his remarks about the relationship between the real and the ideal. In the course of its discussion, the chapter considers the kinds of capacity that a creature might need to acquire in order to count as a form of Dasein and re-examines some themes from Chapter 4's discussion of McDowell. But the chapter also raises doubts about whether sense can be made of Heidegger's proposal that ‘“There is” truth only in so far as Dasein is’.
David Polizzi
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781447327325
- eISBN:
- 9781447327646
- Item type:
- chapter
- Publisher:
- Policy Press
- DOI:
- 10.1332/policypress/9781447327325.003.0002
- Subject:
- Sociology, Law, Crime and Deviance
The social construction of crime reflects a phenomenological process that is fundamentally inseparable from the social world. The emerging construction(s) of social knowledge are lived from context ...
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The social construction of crime reflects a phenomenological process that is fundamentally inseparable from the social world. The emerging construction(s) of social knowledge are lived from context specific encounters between individual “subject” and social world, which reveals the character of lived-experience and social world. Any understanding, therefore, of the meaning of the production of crime or criminal behavior is contingent upon the reality of this unified phenomenon. The configuration of social knowledge, as it relates to the production of crime, can never be viewed as an isolated event of human experience; rather, it reflects the various ways in which human experience finds itself as a being-in-the-world.Less
The social construction of crime reflects a phenomenological process that is fundamentally inseparable from the social world. The emerging construction(s) of social knowledge are lived from context specific encounters between individual “subject” and social world, which reveals the character of lived-experience and social world. Any understanding, therefore, of the meaning of the production of crime or criminal behavior is contingent upon the reality of this unified phenomenon. The configuration of social knowledge, as it relates to the production of crime, can never be viewed as an isolated event of human experience; rather, it reflects the various ways in which human experience finds itself as a being-in-the-world.
Emmanuel Falque
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780823281961
- eISBN:
- 9780823284917
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823281961.003.0006
- Subject:
- Philosophy, Philosophy of Religion
Heidegger’s description of anxiety over death and what we read in the gospels have in common that human beings are those who must “remain always awake.” That may be a question of authentic Dasein ...
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Heidegger’s description of anxiety over death and what we read in the gospels have in common that human beings are those who must “remain always awake.” That may be a question of authentic Dasein (Heidegger), or the dilemma of the wise and foolish bridesmaids (Matthew 25:1–13). But while the philosopher attempts to overcome death through an authentic Dasein, the believer remains on the alert, waiting for another who will come along with believers, undertaking pure suffering but also a “passage.”Less
Heidegger’s description of anxiety over death and what we read in the gospels have in common that human beings are those who must “remain always awake.” That may be a question of authentic Dasein (Heidegger), or the dilemma of the wise and foolish bridesmaids (Matthew 25:1–13). But while the philosopher attempts to overcome death through an authentic Dasein, the believer remains on the alert, waiting for another who will come along with believers, undertaking pure suffering but also a “passage.”
Gregory Fried
- Published in print:
- 2000
- Published Online:
- October 2013
- ISBN:
- 9780300080384
- eISBN:
- 9780300133271
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300080384.003.0005
- Subject:
- Philosophy, Political Philosophy
This chapter studies Heidegger's thoughts on politics, particularly his political philosophy. Although his defenders would conclude that nothing resembling “political philosophy” could be found in ...
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This chapter studies Heidegger's thoughts on politics, particularly his political philosophy. Although his defenders would conclude that nothing resembling “political philosophy” could be found in his work, it does not necessarily mean that Heidegger had nothing whatsoever to say about politics. To gleam Heidegger's political philosophy, one must recognize that political philosophy, when taken conventionally as the study of human nature, the factical conditions of society, and the best means for organizing institutions, sees to exhibit a connection with Heidegger's study of a realm of beings. In a sense, then, it is in Heidegger's discussion of the conditions for human community (Dasein's Being-together with other) where we will be able to find Heidegger's contributions to political thought.Less
This chapter studies Heidegger's thoughts on politics, particularly his political philosophy. Although his defenders would conclude that nothing resembling “political philosophy” could be found in his work, it does not necessarily mean that Heidegger had nothing whatsoever to say about politics. To gleam Heidegger's political philosophy, one must recognize that political philosophy, when taken conventionally as the study of human nature, the factical conditions of society, and the best means for organizing institutions, sees to exhibit a connection with Heidegger's study of a realm of beings. In a sense, then, it is in Heidegger's discussion of the conditions for human community (Dasein's Being-together with other) where we will be able to find Heidegger's contributions to political thought.
Juan Manuel Garrido
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780823239351
- eISBN:
- 9780823239399
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823239351.003.0007
- Subject:
- Philosophy, Philosophy of Science
This chapter suggests that the traditional conception of life informs Heidegger's understanding of being in Being and Time's existential analytics. Being and time excludes life from ontology because ...
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This chapter suggests that the traditional conception of life informs Heidegger's understanding of being in Being and Time's existential analytics. Being and time excludes life from ontology because Heidegger sought to free Dasein from the phenomenology of living corporality. But the spatiality and affectivity of Dasein does not escape the same traditional structure that determines spatiality and affectivity in living corporality, a structure that can be identified with Aristotle's conception of “sensitive life.”Less
This chapter suggests that the traditional conception of life informs Heidegger's understanding of being in Being and Time's existential analytics. Being and time excludes life from ontology because Heidegger sought to free Dasein from the phenomenology of living corporality. But the spatiality and affectivity of Dasein does not escape the same traditional structure that determines spatiality and affectivity in living corporality, a structure that can be identified with Aristotle's conception of “sensitive life.”
Samuel McCormick
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780226677637
- eISBN:
- 9780226677804
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226677804.003.0005
- Subject:
- History, History of Ideas
Chapter 4 considers Heidegger’s refusal to publish at the start of his university career—a refusal which made his early efforts to secure a professorship nearly impossible. It was during this period ...
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Chapter 4 considers Heidegger’s refusal to publish at the start of his university career—a refusal which made his early efforts to secure a professorship nearly impossible. It was during this period of scholarly silence and professional strife, when his intellectual output was limited to a series of lecture courses and unfinished manuscripts, that Heidegger conceived of “idle talk” and several related terms, among them “babble,” “scribbling,” and “everyday discourse.” Developing these terms not only allowed Heidegger to critique the publish-or-perish prerogatives that stymied his early academic career but also provided him with several key terms in his early philosophy of communication. By remaining silent in the midst of learned babble, intellectual scribbling, and academic idle talk, Heidegger also discovered the concrete historical basis for what he would later theorize as an authentic mode of existence available to human Dasein. As chapter 4 shows, holding out and holding back, in varying states of resolute silence, began as principled responses to the everyday talk of Heidegger's peers but soon became philosophical procedures for remaining still and keeping quiet in the ruinous chop and garrulous flow of modern public life itself.Less
Chapter 4 considers Heidegger’s refusal to publish at the start of his university career—a refusal which made his early efforts to secure a professorship nearly impossible. It was during this period of scholarly silence and professional strife, when his intellectual output was limited to a series of lecture courses and unfinished manuscripts, that Heidegger conceived of “idle talk” and several related terms, among them “babble,” “scribbling,” and “everyday discourse.” Developing these terms not only allowed Heidegger to critique the publish-or-perish prerogatives that stymied his early academic career but also provided him with several key terms in his early philosophy of communication. By remaining silent in the midst of learned babble, intellectual scribbling, and academic idle talk, Heidegger also discovered the concrete historical basis for what he would later theorize as an authentic mode of existence available to human Dasein. As chapter 4 shows, holding out and holding back, in varying states of resolute silence, began as principled responses to the everyday talk of Heidegger's peers but soon became philosophical procedures for remaining still and keeping quiet in the ruinous chop and garrulous flow of modern public life itself.
Samuel McCormick
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780226677637
- eISBN:
- 9780226677804
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226677804.003.0007
- Subject:
- History, History of Ideas
Chapter 6 reads Heidegger’s 1925 course on the History of the Concept of Time as an early draft of Being and Time and, to this extent, a unique point of entry into the existential analytic for which ...
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Chapter 6 reads Heidegger’s 1925 course on the History of the Concept of Time as an early draft of Being and Time and, to this extent, a unique point of entry into the existential analytic for which he is now famous. Shoring up this existential analytic, the chapter argues, is a continuum, not a contradiction, between average everydayness and authentic existence--a continuum whose structure is founded on the discursive hierarchy presented in chapter 5. If authentic existence is a “modification” of average everydayness, and vice versa, as Heidegger insists, it is because each way of living serves as the other’s counter-possibility. To modify average everydayness with moments of authenticity is not just to reappropriate this fallen mode of existence but also to speak its language anew, in modes of discourse whose average everydayness can no longer be understood as “average” or “everyday.” For every original appropriation of the world, in other words, there is an equally original way of addressing its average everyday inhabitants. Chapter 6 concludes by discussing one such form of address, an ordinary way of speaking whose glancing treatment in Being and Time has allowed it to elude scholarly comment ever since: everyday discourse.Less
Chapter 6 reads Heidegger’s 1925 course on the History of the Concept of Time as an early draft of Being and Time and, to this extent, a unique point of entry into the existential analytic for which he is now famous. Shoring up this existential analytic, the chapter argues, is a continuum, not a contradiction, between average everydayness and authentic existence--a continuum whose structure is founded on the discursive hierarchy presented in chapter 5. If authentic existence is a “modification” of average everydayness, and vice versa, as Heidegger insists, it is because each way of living serves as the other’s counter-possibility. To modify average everydayness with moments of authenticity is not just to reappropriate this fallen mode of existence but also to speak its language anew, in modes of discourse whose average everydayness can no longer be understood as “average” or “everyday.” For every original appropriation of the world, in other words, there is an equally original way of addressing its average everyday inhabitants. Chapter 6 concludes by discussing one such form of address, an ordinary way of speaking whose glancing treatment in Being and Time has allowed it to elude scholarly comment ever since: everyday discourse.
Jennifer Anna Gosetti-Ferencei
- Published in print:
- 2004
- Published Online:
- March 2011
- ISBN:
- 9780823223602
- eISBN:
- 9780823235254
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823223602.001.0001
- Subject:
- Philosophy, Philosophy of Language
Martin Heidegger's interpretations of the poetry of Friedrich Hölderlin are central to his later philosophy and have determined the mainstream reception of the latter's poetry. This ...
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Martin Heidegger's interpretations of the poetry of Friedrich Hölderlin are central to his later philosophy and have determined the mainstream reception of the latter's poetry. This book argues that Heidegger has overlooked central elements in Hölderlin's poetics, such as a Kantian understanding of aesthetic subjectivity and a commitment to Enlightenment ideals. These elements, the book argues, resist the more politically distressing aspects of Heidegger's interpretations, including his nationalist valorization of the German language and sense of nationhood. In the context of Hölderlin's poetics of alienation, exile, and wandering, the book draws a different model of poetic subjectivity, which engages Heidegger's later philosophy of Gelassenheit, calmness, or letting be. In so doing, it is able to pose a phenomenologically sensitive theory of poetic language and a “new poetics of Dasein”, or being there.Less
Martin Heidegger's interpretations of the poetry of Friedrich Hölderlin are central to his later philosophy and have determined the mainstream reception of the latter's poetry. This book argues that Heidegger has overlooked central elements in Hölderlin's poetics, such as a Kantian understanding of aesthetic subjectivity and a commitment to Enlightenment ideals. These elements, the book argues, resist the more politically distressing aspects of Heidegger's interpretations, including his nationalist valorization of the German language and sense of nationhood. In the context of Hölderlin's poetics of alienation, exile, and wandering, the book draws a different model of poetic subjectivity, which engages Heidegger's later philosophy of Gelassenheit, calmness, or letting be. In so doing, it is able to pose a phenomenologically sensitive theory of poetic language and a “new poetics of Dasein”, or being there.
