John T. Hamilton
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691157528
- eISBN:
- 9781400846474
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691157528.003.0014
- Subject:
- Literature, Criticism/Theory
This chapter begins by discussing Heidegger's thoughts on security. For Heidegger notions of security should be treated with utmost caution. If human being is a manifestation of Being—Being as Time, ...
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This chapter begins by discussing Heidegger's thoughts on security. For Heidegger notions of security should be treated with utmost caution. If human being is a manifestation of Being—Being as Time, self-disclosing and self-concealing—then any project designed to contain Being or evade its destabilizing call would be a failure in thinking. The chapter then turns to Carl Schmitt and the ambivalence of security that underlies his political theorizations. On the surface, Schmitt's much discussed notions of sovereignty, the exception, and decisionism reflect a committed belief in the primacy of state safety classically expressed in the Ciceronian formula salus populi suprema lex—“The safety of the people is the highest law.” However, Schmitt at times challenges this prioritization of security, whose privative force, in his view, tends to become manifest in the way the private sphere dangerously impinges upon state policy.Less
This chapter begins by discussing Heidegger's thoughts on security. For Heidegger notions of security should be treated with utmost caution. If human being is a manifestation of Being—Being as Time, self-disclosing and self-concealing—then any project designed to contain Being or evade its destabilizing call would be a failure in thinking. The chapter then turns to Carl Schmitt and the ambivalence of security that underlies his political theorizations. On the surface, Schmitt's much discussed notions of sovereignty, the exception, and decisionism reflect a committed belief in the primacy of state safety classically expressed in the Ciceronian formula salus populi suprema lex—“The safety of the people is the highest law.” However, Schmitt at times challenges this prioritization of security, whose privative force, in his view, tends to become manifest in the way the private sphere dangerously impinges upon state policy.
Robert Eaglestone
- Published in print:
- 2004
- Published Online:
- September 2007
- ISBN:
- 9780199265930
- eISBN:
- 9780191708596
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199265930.003.0006
- Subject:
- Literature, Criticism/Theory
This chapter offers a new way to understand the relationship between history and truth, drawing on Martin Heidegger and Emmanuel Levinas. It argues that debates about history and representation, ...
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This chapter offers a new way to understand the relationship between history and truth, drawing on Martin Heidegger and Emmanuel Levinas. It argues that debates about history and representation, about history and memory, about whether history is an art or a science, are really debates about the sort of truth to which history aspires. Drawing on Bernard Williams and Donald Davidson, it argues that there are two rival conceptions of truth: truth as correspondence, and following Heidegger, that this relies upon the second sense of truth, truth as uncovering. The chapter then reinterprets Heidegger's understanding of truth in the light of Levinas's ethical philosophy, and argues for a new, ethical understanding of the role of history (history without historicism). It offers two examples of thinkers who implicitly draw on these distinctions, Isaiah Berlin and Hayden White.Less
This chapter offers a new way to understand the relationship between history and truth, drawing on Martin Heidegger and Emmanuel Levinas. It argues that debates about history and representation, about history and memory, about whether history is an art or a science, are really debates about the sort of truth to which history aspires. Drawing on Bernard Williams and Donald Davidson, it argues that there are two rival conceptions of truth: truth as correspondence, and following Heidegger, that this relies upon the second sense of truth, truth as uncovering. The chapter then reinterprets Heidegger's understanding of truth in the light of Levinas's ethical philosophy, and argues for a new, ethical understanding of the role of history (history without historicism). It offers two examples of thinkers who implicitly draw on these distinctions, Isaiah Berlin and Hayden White.
Adam Knowles
- Published in print:
- 2021
- Published Online:
- January 2022
- ISBN:
- 9780226751832
- eISBN:
- 9780226758152
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226758152.003.0003
- Subject:
- Music, Philosophy of Music
What is the place of silence in 20th -century philosophy? What would it mean to write a philosophy through and with silence as its mode of speech? This essay explores Martin Heidegger’s attempt to ...
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What is the place of silence in 20th -century philosophy? What would it mean to write a philosophy through and with silence as its mode of speech? This essay explores Martin Heidegger’s attempt to develop a philosophical practice of writing called sigetics. Heidegger derived his sigetics from sigē, the Greek word for particular modes of active silence primarily of the human voice or body. In his sigetic practice Heidegger developed a mode of writing through and with silences as a medium for navigating his political relationship to National Socialism. While silence is often associated with resistance or disempowerment, Heidegger’s sigetics reverses these power relationships of silencing. His philosophy of silence is instead rooted in a willful silence through a practice of language which selects what it will not say. Heidegger adapts this practice as the means to express the antisemitic and ethno-nationalist roots of his own thinking. In a veiled, elliptical, and masked language, Heidegger critiques a regime which, from his perspective, was not radical enough. I argue that an aspect of Heidegger’s thinking that has long been heralded as a purportedly apolitical mode of philosophical writing is in fact the vehicle for the most radical moments in Heidegger’s thinking.Less
What is the place of silence in 20th -century philosophy? What would it mean to write a philosophy through and with silence as its mode of speech? This essay explores Martin Heidegger’s attempt to develop a philosophical practice of writing called sigetics. Heidegger derived his sigetics from sigē, the Greek word for particular modes of active silence primarily of the human voice or body. In his sigetic practice Heidegger developed a mode of writing through and with silences as a medium for navigating his political relationship to National Socialism. While silence is often associated with resistance or disempowerment, Heidegger’s sigetics reverses these power relationships of silencing. His philosophy of silence is instead rooted in a willful silence through a practice of language which selects what it will not say. Heidegger adapts this practice as the means to express the antisemitic and ethno-nationalist roots of his own thinking. In a veiled, elliptical, and masked language, Heidegger critiques a regime which, from his perspective, was not radical enough. I argue that an aspect of Heidegger’s thinking that has long been heralded as a purportedly apolitical mode of philosophical writing is in fact the vehicle for the most radical moments in Heidegger’s thinking.
Elliot R. Wolfson
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780823282005
- eISBN:
- 9780823284795
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823282005.003.0012
- Subject:
- Religion, Judaism
This chapter addresses the co-dependence of people's conceptions of end and of beginning. To comprehend the beginning, one must think of it from the perspective of futurity, from the perspective, ...
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This chapter addresses the co-dependence of people's conceptions of end and of beginning. To comprehend the beginning, one must think of it from the perspective of futurity, from the perspective, that is, of the ultimate end. Consequently, the beginning lies not in the past but, rather, in the future. The chapter then relates this mode of philosophizing with the way people understand Jewish eschatology, which lies at the center of Jewish theorization about time. In Jewish eschatology, what is yet to come is understood as what has already happened, whereas what has happened is derived from what is yet to come. Martin Heidegger has dismissed Judaism as a religion that by its very nature cannot experience temporality authentically. Yet his own understanding of temporality accords well with rabbinic conceptions of temporality and later kabbalistic eschatologies.Less
This chapter addresses the co-dependence of people's conceptions of end and of beginning. To comprehend the beginning, one must think of it from the perspective of futurity, from the perspective, that is, of the ultimate end. Consequently, the beginning lies not in the past but, rather, in the future. The chapter then relates this mode of philosophizing with the way people understand Jewish eschatology, which lies at the center of Jewish theorization about time. In Jewish eschatology, what is yet to come is understood as what has already happened, whereas what has happened is derived from what is yet to come. Martin Heidegger has dismissed Judaism as a religion that by its very nature cannot experience temporality authentically. Yet his own understanding of temporality accords well with rabbinic conceptions of temporality and later kabbalistic eschatologies.
Anne Fernihough
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198112358
- eISBN:
- 9780191670770
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198112358.001.0001
- Subject:
- Literature, 20th-century Literature and Modernism
This first extended study of D. H. Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of his literary and art criticism, and of the ...
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This first extended study of D. H. Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of his literary and art criticism, and of the complex cultural context from which it emerged. Emphasizing the influence on this most ‘English’ of writers of a German intellectual and cultural heritage, the author focuses on Lawrence's connections with the völkisch ideologies prevalent in Germany from 1910–1930, from which both Heideggerian philosophy and Nazism emerged. The deep-seated affinities between Lawrentian and Heideggerian aesthetics are examined for the first time, and the author highlights Lawrence's ‘green’ critique of industrialization. New light is shed on Lawrence's hostility towards Sigmund Freud, contrasting the two writers' thinking on art and the unconscious. The book's reassessment of Lawrence's relationship with Bloomsbury opposes the received view that Lawrence and the Bloomsbury art critics were poles apart. This study reveals Lawrence's art criticism as pluralistic and anti-authoritarian, a necessary antidote to his sometimes brutally authoritarian politics and to the dogma and rigidity that pervades so many other areas of Lawrence's thought.Less
This first extended study of D. H. Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of his literary and art criticism, and of the complex cultural context from which it emerged. Emphasizing the influence on this most ‘English’ of writers of a German intellectual and cultural heritage, the author focuses on Lawrence's connections with the völkisch ideologies prevalent in Germany from 1910–1930, from which both Heideggerian philosophy and Nazism emerged. The deep-seated affinities between Lawrentian and Heideggerian aesthetics are examined for the first time, and the author highlights Lawrence's ‘green’ critique of industrialization. New light is shed on Lawrence's hostility towards Sigmund Freud, contrasting the two writers' thinking on art and the unconscious. The book's reassessment of Lawrence's relationship with Bloomsbury opposes the received view that Lawrence and the Bloomsbury art critics were poles apart. This study reveals Lawrence's art criticism as pluralistic and anti-authoritarian, a necessary antidote to his sometimes brutally authoritarian politics and to the dogma and rigidity that pervades so many other areas of Lawrence's thought.
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.
Mikko Immanen
- Published in print:
- 2020
- Published Online:
- May 2021
- ISBN:
- 9781501752377
- eISBN:
- 9781501752391
- Item type:
- chapter
- Publisher:
- Cornell University Press
- DOI:
- 10.7591/cornell/9781501752377.003.0004
- Subject:
- History, European Modern History
This chapter weighs the stakes of the Hegel debate by questioning why Martin Heidegger ended up rejecting Herbert Marcuse's study. It contends the impossibility to separate the philosophical debate ...
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This chapter weighs the stakes of the Hegel debate by questioning why Martin Heidegger ended up rejecting Herbert Marcuse's study. It contends the impossibility to separate the philosophical debate over Hegel given Heidegger's turn to radical conservatism in the late 1920s and the recent appearance of the Black Notebooks. It also relates the Davos debate in Peter E. Gordon's reading to Heidegger's changing political sensibilities. The chapter looks at Theodor W. Adorno's lifelong and ambivalent struggle with Heidegger as he judged Being and Time as fascist right down to its innermost components. It analyses Jargon der Eigentlichkeit (The Jargon of Authenticity) from 1964, which stated that Heidegger's book acquired its aura by describing the directions of the dark drives of the intelligentsia before 1933.Less
This chapter weighs the stakes of the Hegel debate by questioning why Martin Heidegger ended up rejecting Herbert Marcuse's study. It contends the impossibility to separate the philosophical debate over Hegel given Heidegger's turn to radical conservatism in the late 1920s and the recent appearance of the Black Notebooks. It also relates the Davos debate in Peter E. Gordon's reading to Heidegger's changing political sensibilities. The chapter looks at Theodor W. Adorno's lifelong and ambivalent struggle with Heidegger as he judged Being and Time as fascist right down to its innermost components. It analyses Jargon der Eigentlichkeit (The Jargon of Authenticity) from 1964, which stated that Heidegger's book acquired its aura by describing the directions of the dark drives of the intelligentsia before 1933.
Ethan Kleinberg
- Published in print:
- 2012
- Published Online:
- November 2015
- ISBN:
- 9780231147750
- eISBN:
- 9780231519670
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231147750.003.0014
- Subject:
- Philosophy, Metaphysics/Epistemology
This chapter examines the relationship between Martin Heidegger’s work and existential philosophy by focusing on the first three “readings”—or understandings—of his work in France. The first reading ...
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This chapter examines the relationship between Martin Heidegger’s work and existential philosophy by focusing on the first three “readings”—or understandings—of his work in France. The first reading of Heidegger in France, perhaps best articulated by Jean-Paul Sartre, is characterized by a focus on the individual subject. The second reading, which followed on the heels of Heidegger’s “Letter on Humanism” and the Heidegger Affair of 1945–1946, emphasized Heidegger’s ontological antisubjectivism and dismissed the more individualistic aspects of Being and Time. The third reading resulted from the response to the first and second readings and also to Heidegger’s political affiliation with National Socialism. The work of both Maurice Blanchot and Emmanuel Levinas attempts to use Heidegger’s critique of the Western philosophical tradition, existentialism included, to move beyond Heidegger and to construct a new type of ethics in the aftermath of World War II and the Shoah. The chapter also considers why Levinas’s approach transcended both the existentialist and the antihumanist interpretation of Heidegger.Less
This chapter examines the relationship between Martin Heidegger’s work and existential philosophy by focusing on the first three “readings”—or understandings—of his work in France. The first reading of Heidegger in France, perhaps best articulated by Jean-Paul Sartre, is characterized by a focus on the individual subject. The second reading, which followed on the heels of Heidegger’s “Letter on Humanism” and the Heidegger Affair of 1945–1946, emphasized Heidegger’s ontological antisubjectivism and dismissed the more individualistic aspects of Being and Time. The third reading resulted from the response to the first and second readings and also to Heidegger’s political affiliation with National Socialism. The work of both Maurice Blanchot and Emmanuel Levinas attempts to use Heidegger’s critique of the Western philosophical tradition, existentialism included, to move beyond Heidegger and to construct a new type of ethics in the aftermath of World War II and the Shoah. The chapter also considers why Levinas’s approach transcended both the existentialist and the antihumanist interpretation of Heidegger.
David L. Marshall
- Published in print:
- 2020
- Published Online:
- May 2021
- ISBN:
- 9780226722214
- eISBN:
- 9780226722351
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226722351.003.0003
- Subject:
- History, History of Ideas
The Weimar Origins of Rhetorical Inquiry shows how we can re-read German intellectual culture between 1918 and 1933 when we have a rich sense of a tradition of thought that scholars of the Weimar ...
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The Weimar Origins of Rhetorical Inquiry shows how we can re-read German intellectual culture between 1918 and 1933 when we have a rich sense of a tradition of thought that scholars of the Weimar Republic have passed over almost in silence—namely, rhetoric. This third chapter of Weimar Origins takes up the foundational case of Martin Heidegger. With the appearance of a great deal of new material in the Heidegger Gesamtausgabe (which lays out a deeply problematic but extremely rich cache of sources) and with the publication of many of his lectures in the 1920s, scholars have begun to realize that Heidegger engaged with rhetoric at a formative stage in the development of Being and Time. This is particularly true of the 1924 Summer Semester lectures that Heidegger gave at the University of Marburg. This chapter treats these lectures as pivotal and takes up the challenge of reinterpreting the entirety of the Heideggerian corpus while treating 1924 as the zero-hour. What emerges is a profound, provocative, and profoundly abstract engagement with modality in which rhetoric emerges as the core hermeneutic of not only the everyday but also the possible and the actual (or actualizing).Less
The Weimar Origins of Rhetorical Inquiry shows how we can re-read German intellectual culture between 1918 and 1933 when we have a rich sense of a tradition of thought that scholars of the Weimar Republic have passed over almost in silence—namely, rhetoric. This third chapter of Weimar Origins takes up the foundational case of Martin Heidegger. With the appearance of a great deal of new material in the Heidegger Gesamtausgabe (which lays out a deeply problematic but extremely rich cache of sources) and with the publication of many of his lectures in the 1920s, scholars have begun to realize that Heidegger engaged with rhetoric at a formative stage in the development of Being and Time. This is particularly true of the 1924 Summer Semester lectures that Heidegger gave at the University of Marburg. This chapter treats these lectures as pivotal and takes up the challenge of reinterpreting the entirety of the Heideggerian corpus while treating 1924 as the zero-hour. What emerges is a profound, provocative, and profoundly abstract engagement with modality in which rhetoric emerges as the core hermeneutic of not only the everyday but also the possible and the actual (or actualizing).
Gerry Smyth
- Published in print:
- 2016
- Published Online:
- May 2016
- ISBN:
- 9781784992781
- eISBN:
- 9781526104427
- Item type:
- chapter
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9781784992781.003.0012
- Subject:
- Sociology, Culture
Gerry Smyth considers the question of ‘listening’ as it relates to two philosophical systems: the phenomenology of listening associated with Jean-Luc Nancy and the existentialist listening associated ...
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Gerry Smyth considers the question of ‘listening’ as it relates to two philosophical systems: the phenomenology of listening associated with Jean-Luc Nancy and the existentialist listening associated with Martin Heidegger. Smyth argues that each of these systems connotes metaphysical and ethical approaches to listening, which are of particular relevance to Robinson in his various roles as cartographer, environmentalist, scientist, folklorist and dweller in the landscape.Less
Gerry Smyth considers the question of ‘listening’ as it relates to two philosophical systems: the phenomenology of listening associated with Jean-Luc Nancy and the existentialist listening associated with Martin Heidegger. Smyth argues that each of these systems connotes metaphysical and ethical approaches to listening, which are of particular relevance to Robinson in his various roles as cartographer, environmentalist, scientist, folklorist and dweller in the landscape.
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.
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.
- Published in print:
- 2011
- Published Online:
- March 2013
- ISBN:
- 9780226723402
- eISBN:
- 9780226723419
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226723419.003.0006
- Subject:
- Philosophy, History of Philosophy
This chapter examines Martin Heidegger's phenomenological ontology, explaining that Heidegger claims that phenomenological ontology is not epistemology and arguing that his analysis of being is a ...
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This chapter examines Martin Heidegger's phenomenological ontology, explaining that Heidegger claims that phenomenological ontology is not epistemology and arguing that his analysis of being is a restricted form of epistemology. It addresses Heideggerian concerns with the ontological theory of truth as aletheia, the relation of phenomenology to things themselves, and the history of ontology. The chapter also provides an account of Heidegger's critical readings of Immanuel Kant in Kant and the Problem of Metaphysics and of Kant and René Descartes in Being and Time.Less
This chapter examines Martin Heidegger's phenomenological ontology, explaining that Heidegger claims that phenomenological ontology is not epistemology and arguing that his analysis of being is a restricted form of epistemology. It addresses Heideggerian concerns with the ontological theory of truth as aletheia, the relation of phenomenology to things themselves, and the history of ontology. The chapter also provides an account of Heidegger's critical readings of Immanuel Kant in Kant and the Problem of Metaphysics and of Kant and René Descartes in Being and Time.
Jennifer Anna Gosetti-Ferencei
- Published in print:
- 2004
- Published Online:
- March 2011
- ISBN:
- 9780823223602
- eISBN:
- 9780823235254
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823223602.003.0001
- Subject:
- Philosophy, Philosophy of Language
Martin Heidegger's thinking, from the beginning, anticipates a turn to poetic language and to Friedrich Hölderlin. Although Heidegger became seriously occupied with Hölderlin ...
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Martin Heidegger's thinking, from the beginning, anticipates a turn to poetic language and to Friedrich Hölderlin. Although Heidegger became seriously occupied with Hölderlin in his writings and lectures in the 1930s, he had read him decades earlier, even before the publication of Hellingrath's edition of Hölderlin's collected works, which began to appear in 1916. For Heidegger, what arrives in the wake of philosophy's end is above all the demand to requestion the meaning of language—of that which makes everyone human; for everyone is endowed with language, the site of transcendence, wherein beings can appear in their Being. Poetic language has been an incipient source for the critique and self-address of philosophy since Plato banned the poets from the polis and Aristotle relativized this expulsion by granting poetry a philosophical, cathartic social function.Less
Martin Heidegger's thinking, from the beginning, anticipates a turn to poetic language and to Friedrich Hölderlin. Although Heidegger became seriously occupied with Hölderlin in his writings and lectures in the 1930s, he had read him decades earlier, even before the publication of Hellingrath's edition of Hölderlin's collected works, which began to appear in 1916. For Heidegger, what arrives in the wake of philosophy's end is above all the demand to requestion the meaning of language—of that which makes everyone human; for everyone is endowed with language, the site of transcendence, wherein beings can appear in their Being. Poetic language has been an incipient source for the critique and self-address of philosophy since Plato banned the poets from the polis and Aristotle relativized this expulsion by granting poetry a philosophical, cathartic social function.
John Martis
- Published in print:
- 2005
- Published Online:
- March 2011
- ISBN:
- 9780823225347
- eISBN:
- 9780823235490
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823225347.003.0006
- Subject:
- Philosophy, General
This chapter looks at the Lacoue-Labarthian political dimension. In doing so, it turns also toward Martin Heidegger, particularly the Heidegger of the 1930s. Philippe ...
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This chapter looks at the Lacoue-Labarthian political dimension. In doing so, it turns also toward Martin Heidegger, particularly the Heidegger of the 1930s. Philippe Lacoue-Labarthe is tracking a deeper question, one that goes to but also through Heidegger—and then as much through Friedrich Nietzsche as through Heidegger. It asks about the subject of philosophy in its political dimension. Hyperbology is a motif that tries to link various modes and contexts in which Lacoue-Labarthe notices the loss of the subject. An imbalance that is curious at first sight is evident in the way in which Lacoue-Labarthe treats subjectal loss in Nietzsche and Heidegger. Nietzschean overdetermination of Heidegger forms the backdrop for the analysis of the link between Heidegger and Nazism in Lacoue-Labarthe's Heidegger, Art and Politics and is also explicitly addressed by him in the essay that is the final chapter in Typography.Less
This chapter looks at the Lacoue-Labarthian political dimension. In doing so, it turns also toward Martin Heidegger, particularly the Heidegger of the 1930s. Philippe Lacoue-Labarthe is tracking a deeper question, one that goes to but also through Heidegger—and then as much through Friedrich Nietzsche as through Heidegger. It asks about the subject of philosophy in its political dimension. Hyperbology is a motif that tries to link various modes and contexts in which Lacoue-Labarthe notices the loss of the subject. An imbalance that is curious at first sight is evident in the way in which Lacoue-Labarthe treats subjectal loss in Nietzsche and Heidegger. Nietzschean overdetermination of Heidegger forms the backdrop for the analysis of the link between Heidegger and Nazism in Lacoue-Labarthe's Heidegger, Art and Politics and is also explicitly addressed by him in the essay that is the final chapter in Typography.
John Brenkman
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780226673127
- eISBN:
- 9780226673431
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226673431.003.0006
- Subject:
- Literature, Criticism/Theory
Vitalism and hermeneutics, sensation and being, are implicated in Nietzsche’s Dionysian-Apollonian sources of art, intoxication, and dream. Heidegger misses the unity of three concepts scattered ...
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Vitalism and hermeneutics, sensation and being, are implicated in Nietzsche’s Dionysian-Apollonian sources of art, intoxication, and dream. Heidegger misses the unity of three concepts scattered across his own work: Angst (the base mood of modern existence), Rausch (rapture, the rejected Nietzschean term for the creative state), and Riss (the rift whose power to disclose is lodged in the very form of the completed artwork). Such elusive terms as beauty and form are more concretely grasped in poetry itself. Shelley’s “Hymn to Intellectual Beauty” ties the beautiful to the transitory, momentary flash of appearance against a void. For Jorie Graham, “the thing called form” occurs in breaking off an ongoing process, “a faltering where it ceases / to falter.” Seeing past the divergence between Nietzsche and Heidegger requires just such a fusion of process and form. Graham’s playful uses of the word thing subtly unsettle Heidegger’s essay “The Thing” with its oft-cited meditation on a simple jug for serving water or wine. In the fourfold of earth, sky, mortals, and divinities, mortals differ from the other figures in the fourfold since they—we ourselves—are at once the fourfold’s unrecognized source, its addressee, and a figure within it.Less
Vitalism and hermeneutics, sensation and being, are implicated in Nietzsche’s Dionysian-Apollonian sources of art, intoxication, and dream. Heidegger misses the unity of three concepts scattered across his own work: Angst (the base mood of modern existence), Rausch (rapture, the rejected Nietzschean term for the creative state), and Riss (the rift whose power to disclose is lodged in the very form of the completed artwork). Such elusive terms as beauty and form are more concretely grasped in poetry itself. Shelley’s “Hymn to Intellectual Beauty” ties the beautiful to the transitory, momentary flash of appearance against a void. For Jorie Graham, “the thing called form” occurs in breaking off an ongoing process, “a faltering where it ceases / to falter.” Seeing past the divergence between Nietzsche and Heidegger requires just such a fusion of process and form. Graham’s playful uses of the word thing subtly unsettle Heidegger’s essay “The Thing” with its oft-cited meditation on a simple jug for serving water or wine. In the fourfold of earth, sky, mortals, and divinities, mortals differ from the other figures in the fourfold since they—we ourselves—are at once the fourfold’s unrecognized source, its addressee, and a figure within it.
Gabriel Riera
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226719
- eISBN:
- 9780823235315
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226719.001.0001
- Subject:
- Philosophy, Philosophy of Language
This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for ...
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This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for an ethically inflected criticism. It focuses on the works of Emmanuel Levinas, Maurice Blanchot, and Martin Heidegger and examines how the question of the other engages the very limits of philosophy, rationality, and power. The book's horizon is ethics in the Levinasian sense: the question of the other, which, on the hither side of language understood as a system of signs and of representation, must be welcomed by language and preserved in its alterity. Martin Heidegger's elucidation of a more essential understanding of Being entails a deconstruction of onto-theology, of the sign and the grammatical and logical determinations of language, all decisive starting points for Levinas and Blanchot. At stake for both Levinas and Blanchot is how to mark a nondiscursive excess within discourse without erasing or reducing it. How should one read and write the other in the same without reducing the other to the same? Critics in recent years have discussed an “ethical moment or turn” characterized by the other's irruption into the order of discourse. The other becomes a true crossroads of disciplines, since it affects several aspects of discourse: the constitution of the subject, the status of knowledge, the nature of representation, and what that representation represses. Yet there has been a tendency to graft the other onto paradigms whose main purpose is to reassess questions of identity, fundamentally in terms of representation; the other thus loses some of its most crucial features.Less
This book examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for an ethically inflected criticism. It focuses on the works of Emmanuel Levinas, Maurice Blanchot, and Martin Heidegger and examines how the question of the other engages the very limits of philosophy, rationality, and power. The book's horizon is ethics in the Levinasian sense: the question of the other, which, on the hither side of language understood as a system of signs and of representation, must be welcomed by language and preserved in its alterity. Martin Heidegger's elucidation of a more essential understanding of Being entails a deconstruction of onto-theology, of the sign and the grammatical and logical determinations of language, all decisive starting points for Levinas and Blanchot. At stake for both Levinas and Blanchot is how to mark a nondiscursive excess within discourse without erasing or reducing it. How should one read and write the other in the same without reducing the other to the same? Critics in recent years have discussed an “ethical moment or turn” characterized by the other's irruption into the order of discourse. The other becomes a true crossroads of disciplines, since it affects several aspects of discourse: the constitution of the subject, the status of knowledge, the nature of representation, and what that representation represses. Yet there has been a tendency to graft the other onto paradigms whose main purpose is to reassess questions of identity, fundamentally in terms of representation; the other thus loses some of its most crucial features.
Fernihough Anne
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198112358
- eISBN:
- 9780191670770
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198112358.003.0010
- Subject:
- Literature, 20th-century Literature and Modernism
For D. H. Lawrence and Martin Heidegger, it is the light of reason that, in shedding its rays, appropriates and thereby abolishes things; art, for both of them, comes into being in a more crepuscular ...
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For D. H. Lawrence and Martin Heidegger, it is the light of reason that, in shedding its rays, appropriates and thereby abolishes things; art, for both of them, comes into being in a more crepuscular world in which this obliterating movement of consciousness is somehow arrested. For art, in their view, is not under the sway of method; through an assertion of its own materiality, it exceeds method, and thus imposes a limit on human presumption. In a culture founded upon method, and consequently upon violence and the will-to-power, art, in its absolute otherness to the laws of instrumental reason, is seen by them to commit itself to weakness and non-violence, in a kind of aggressive humility. However, it can only do this if it is responded to as art.Less
For D. H. Lawrence and Martin Heidegger, it is the light of reason that, in shedding its rays, appropriates and thereby abolishes things; art, for both of them, comes into being in a more crepuscular world in which this obliterating movement of consciousness is somehow arrested. For art, in their view, is not under the sway of method; through an assertion of its own materiality, it exceeds method, and thus imposes a limit on human presumption. In a culture founded upon method, and consequently upon violence and the will-to-power, art, in its absolute otherness to the laws of instrumental reason, is seen by them to commit itself to weakness and non-violence, in a kind of aggressive humility. However, it can only do this if it is responded to as art.
Gabriel Riera
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226719
- eISBN:
- 9780823235315
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226719.003.0003
- Subject:
- Philosophy, Philosophy of Language
This chapter discusses the contribution of German philosopher Martin Heidegger to literary theory. In his book Being and Time, Heidegger has provided important insights into ...
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This chapter discusses the contribution of German philosopher Martin Heidegger to literary theory. In his book Being and Time, Heidegger has provided important insights into the metaphysics of being and the contents of the book are ideal materials for addressing the problematic articulation or dialogue between poetic saying and thinking. This chapter examines other relevant works of Heidegger, including his courses on Friedrich Holderlin and Friedrich Nietzsche, and “The Origin of the Work of Art”.Less
This chapter discusses the contribution of German philosopher Martin Heidegger to literary theory. In his book Being and Time, Heidegger has provided important insights into the metaphysics of being and the contents of the book are ideal materials for addressing the problematic articulation or dialogue between poetic saying and thinking. This chapter examines other relevant works of Heidegger, including his courses on Friedrich Holderlin and Friedrich Nietzsche, and “The Origin of the Work of Art”.
- Published in print:
- 2009
- Published Online:
- June 2013
- ISBN:
- 9780804761253
- eISBN:
- 9780804772990
- Item type:
- chapter
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9780804761253.003.0005
- Subject:
- Philosophy, Aesthetics
This chapter analyzes Martin Heidegger's interpretation of Paul Klee's works based on his essay The Origin of the Work of Art, explaining that Heidegger described Klee's works as he did the Greek ...
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This chapter analyzes Martin Heidegger's interpretation of Paul Klee's works based on his essay The Origin of the Work of Art, explaining that Heidegger described Klee's works as he did the Greek temples and claimed that, in Klee, something has happened that none of us yet grasps. It also mentions Heidegger's discussion with Shinichi Hisamatsu in 1958, where he declared that he valued Klee higher than Pablo Picasso. The chapter also discusses Heidegger's condemnation of surrealism, abstract art, and objectless art to the failures of metaphysics, and highlights his belief that Klee is something of an exception to this.Less
This chapter analyzes Martin Heidegger's interpretation of Paul Klee's works based on his essay The Origin of the Work of Art, explaining that Heidegger described Klee's works as he did the Greek temples and claimed that, in Klee, something has happened that none of us yet grasps. It also mentions Heidegger's discussion with Shinichi Hisamatsu in 1958, where he declared that he valued Klee higher than Pablo Picasso. The chapter also discusses Heidegger's condemnation of surrealism, abstract art, and objectless art to the failures of metaphysics, and highlights his belief that Klee is something of an exception to this.
