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.
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.
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.
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.
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.
- 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.
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.
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.
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.
Graham Priest
- Published in print:
- 2002
- Published Online:
- October 2011
- ISBN:
- 9780199254057
- eISBN:
- 9780191698194
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199254057.003.0017
- Subject:
- Philosophy, Logic/Philosophy of Mathematics, Metaphysics/Epistemology
This chapter examines philosopher Martin Heidegger's views on the grammar of being. It states that considerations about logical grammar have driven Heidegger into exactly the same sort of paradoxical ...
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This chapter examines philosopher Martin Heidegger's views on the grammar of being. It states that considerations about logical grammar have driven Heidegger into exactly the same sort of paradoxical conclusions as they did the analytic philosophers. This chapter argues against Heidegger's claims that the ineffability of being is required by logic and the law of non-contradiction. It suggests that true contradictions are entirely possible and the law of non-contradiction is a historical mistake.Less
This chapter examines philosopher Martin Heidegger's views on the grammar of being. It states that considerations about logical grammar have driven Heidegger into exactly the same sort of paradoxical conclusions as they did the analytic philosophers. This chapter argues against Heidegger's claims that the ineffability of being is required by logic and the law of non-contradiction. It suggests that true contradictions are entirely possible and the law of non-contradiction is a historical mistake.
Charles Bambach
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691135106
- eISBN:
- 9781400846788
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691135106.003.0008
- Subject:
- Philosophy, History of Philosophy
This chapter addresses the philosophy of history and the so-called crisis of historicism. For proponents of the Weimar “crisis theology,” the breakdown of historical norms and values had led to a ...
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This chapter addresses the philosophy of history and the so-called crisis of historicism. For proponents of the Weimar “crisis theology,” the breakdown of historical norms and values had led to a “permanent Krisis of the relation between time and eternity.” In this void “between the times” the work of Spengler, Barth, and Gogarten came to signify a “crisis of historicism”: not merely of the empirical research paradigm of practicing historians, but rather a crisis in the foundations of historical thinking, of Nietzsche's question about whether history itself has any meaning for life. It is this crisis that came to shape German historical thinking in decisive ways during the Weimar era, especially in the work of four philosophers of history: Oswald Spengler, Ernst Troeltsch, Heinrich Rickert, and Martin Heidegger.Less
This chapter addresses the philosophy of history and the so-called crisis of historicism. For proponents of the Weimar “crisis theology,” the breakdown of historical norms and values had led to a “permanent Krisis of the relation between time and eternity.” In this void “between the times” the work of Spengler, Barth, and Gogarten came to signify a “crisis of historicism”: not merely of the empirical research paradigm of practicing historians, but rather a crisis in the foundations of historical thinking, of Nietzsche's question about whether history itself has any meaning for life. It is this crisis that came to shape German historical thinking in decisive ways during the Weimar era, especially in the work of four philosophers of history: Oswald Spengler, Ernst Troeltsch, Heinrich Rickert, and Martin Heidegger.
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.
Dana R. Villa
- Published in print:
- 2001
- Published Online:
- May 2012
- ISBN:
- 9780520220560
- eISBN:
- 9780520923669
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520220560.003.0021
- Subject:
- Religion, Judaism
The fact that Hannah Arendt was Martin Heidegger's student was never a secret. Nor was his philosophy's influence upon her analysis of totalitarianism and her thinking about politics. What was a ...
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The fact that Hannah Arendt was Martin Heidegger's student was never a secret. Nor was his philosophy's influence upon her analysis of totalitarianism and her thinking about politics. What was a secret, at least until the publication of Elisabeth Young–Bruehl's biography in 1984, was that she and Heidegger were lovers while Arendt was his student in Marburg during the period from 1924 to 1929. This chapter focuses on the two moments in Arendt's work when Heidegger's philosophical legacy is most strongly and most controversially felt. The first is The Human Condition (1958), generally described as her “most Heideggerian book.” The second is the essay “Martin Heidegger at Eighty,” in which Arendt allegedly exonerates Heidegger of his Nazi involvement. Both texts reveal a far more complicated and critical attitude toward Heidegger than is usually allowed.Less
The fact that Hannah Arendt was Martin Heidegger's student was never a secret. Nor was his philosophy's influence upon her analysis of totalitarianism and her thinking about politics. What was a secret, at least until the publication of Elisabeth Young–Bruehl's biography in 1984, was that she and Heidegger were lovers while Arendt was his student in Marburg during the period from 1924 to 1929. This chapter focuses on the two moments in Arendt's work when Heidegger's philosophical legacy is most strongly and most controversially felt. The first is The Human Condition (1958), generally described as her “most Heideggerian book.” The second is the essay “Martin Heidegger at Eighty,” in which Arendt allegedly exonerates Heidegger of his Nazi involvement. Both texts reveal a far more complicated and critical attitude toward Heidegger than is usually allowed.
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/9780823223602.003.0002
- Subject:
- Philosophy, Philosophy of Language
Martin Heidegger's poetics, especially its Hölderlinian elements, can be understood only within the context of a consideration of his theory of Being in its broader ...
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Martin Heidegger's poetics, especially its Hölderlinian elements, can be understood only within the context of a consideration of his theory of Being in its broader development. What is important here is that the trajectory of Heidegger's ontological concerns spans several stages, from his early treatments of facticity to his later theory of language, and at each stage the strategies of phenomenological engagement shift accordingly. At each stage, however, it can be said that a continuity with the whole of Heidegger's thought—despite the well-known notion of the “turn” and the suggestion of a radical break with his earlier work—is maintained by the persistence of a dual concern: a critique of the modern model of subjectivity, and the analysis of the subject's “forgetting” of Being. This chapter traces Heidegger's philosophy through the guiding motif of the subject's “forgetting” and its relationship on one hand to facticity and on the other to artistic-poetical creation. In order to outline the phenomenological and ontological movements in Heidegger's thought, a brief outline of what Heidegger calls phenomenological ontology is presented.Less
Martin Heidegger's poetics, especially its Hölderlinian elements, can be understood only within the context of a consideration of his theory of Being in its broader development. What is important here is that the trajectory of Heidegger's ontological concerns spans several stages, from his early treatments of facticity to his later theory of language, and at each stage the strategies of phenomenological engagement shift accordingly. At each stage, however, it can be said that a continuity with the whole of Heidegger's thought—despite the well-known notion of the “turn” and the suggestion of a radical break with his earlier work—is maintained by the persistence of a dual concern: a critique of the modern model of subjectivity, and the analysis of the subject's “forgetting” of Being. This chapter traces Heidegger's philosophy through the guiding motif of the subject's “forgetting” and its relationship on one hand to facticity and on the other to artistic-poetical creation. In order to outline the phenomenological and ontological movements in Heidegger's thought, a brief outline of what Heidegger calls phenomenological ontology is presented.
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.
Gerhard Richter
- Published in print:
- 2011
- Published Online:
- November 2015
- ISBN:
- 9780231157704
- eISBN:
- 9780231530347
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231157704.003.0005
- Subject:
- Philosophy, Aesthetics
This chapter examines translation as a form of afterness. It first considers Odo Marquard’s interpretation of Martin Heidegger’s aesthetic gestures, and in particular of the latter’s understanding of ...
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This chapter examines translation as a form of afterness. It first considers Odo Marquard’s interpretation of Martin Heidegger’s aesthetic gestures, and in particular of the latter’s understanding of Friedrich Schiller. It explores how Marquard implicitly distances himself from Philippe Lacoue-Labarthe’s argument that Heidegger’s “national aestheticism” is a formation of political involvement that is structured, even haunted, by an abiding attachment to techné and its myths. It also discusses the underlying politics in Heidegger’s concept of translation as Übersetzen, or “carrying across,” and the ways in which it is lodged at the core of Heidegger’s philosophy of language. It reads Heidegger’s ideas on translation in light of his 1936/1937 Freiburg seminar on Schiller’s Letters on the Aesthetic Education of Mankind in order to understand how translation provides Heidegger with a privileged paradigm for conceptualizing the problematic relation between a so-called original and the translation commonly thought of as following it in a straightforward sense.Less
This chapter examines translation as a form of afterness. It first considers Odo Marquard’s interpretation of Martin Heidegger’s aesthetic gestures, and in particular of the latter’s understanding of Friedrich Schiller. It explores how Marquard implicitly distances himself from Philippe Lacoue-Labarthe’s argument that Heidegger’s “national aestheticism” is a formation of political involvement that is structured, even haunted, by an abiding attachment to techné and its myths. It also discusses the underlying politics in Heidegger’s concept of translation as Übersetzen, or “carrying across,” and the ways in which it is lodged at the core of Heidegger’s philosophy of language. It reads Heidegger’s ideas on translation in light of his 1936/1937 Freiburg seminar on Schiller’s Letters on the Aesthetic Education of Mankind in order to understand how translation provides Heidegger with a privileged paradigm for conceptualizing the problematic relation between a so-called original and the translation commonly thought of as following it in a straightforward sense.
Rocco Rubini
- Published in print:
- 2014
- Published Online:
- May 2015
- ISBN:
- 9780226186139
- eISBN:
- 9780226186276
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226186276.003.0003
- Subject:
- Philosophy, History of Philosophy
This chapter reviews and contextualizes the early career of Ernesto Grassi (1902-1991), a longtime associate of Heidegger who, in the interwar period, was self-consciously dedicated to fostering a ...
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This chapter reviews and contextualizes the early career of Ernesto Grassi (1902-1991), a longtime associate of Heidegger who, in the interwar period, was self-consciously dedicated to fostering a dialogue between Italian idealist philosophy and German existentialism. Central to Grassi’s mission was the reevaluation of Renaissance humanism as an original and heretofore unheeded movement of philosophical and not just literary or historical import. Grassi reconnected Italian Renaissance humanism to the intrinsic “dialogism” he, in cooperation with Hans-Georg Gadamer, was among the first to identify in Plato by applying Heideggerian hermeneutics to ancient sources. At the same time he reconnected Italian Renaissance humanism to the philosophical philology of Vico, Nietzsche, and Heidegger. This chapter sheds new light on the circumstances that led to the publication, entrusted to Grassi himself, of Heidegger’s “Letter on ’Humanism’” (1947), a text usually read as a response to Sartre, one that would prove instrumental, in its French reception, to the emergence of “antihumanism” (and subsequently our “postmodern” consciousness). This text, however, was also the product of a longer history and a wider conversation, a conversation that Grassi encouraged between the interpretive approaches of his mentor and others (Stefan George, Werner Jaeger, etc.) in the German academy with regard to ancient sources.Less
This chapter reviews and contextualizes the early career of Ernesto Grassi (1902-1991), a longtime associate of Heidegger who, in the interwar period, was self-consciously dedicated to fostering a dialogue between Italian idealist philosophy and German existentialism. Central to Grassi’s mission was the reevaluation of Renaissance humanism as an original and heretofore unheeded movement of philosophical and not just literary or historical import. Grassi reconnected Italian Renaissance humanism to the intrinsic “dialogism” he, in cooperation with Hans-Georg Gadamer, was among the first to identify in Plato by applying Heideggerian hermeneutics to ancient sources. At the same time he reconnected Italian Renaissance humanism to the philosophical philology of Vico, Nietzsche, and Heidegger. This chapter sheds new light on the circumstances that led to the publication, entrusted to Grassi himself, of Heidegger’s “Letter on ’Humanism’” (1947), a text usually read as a response to Sartre, one that would prove instrumental, in its French reception, to the emergence of “antihumanism” (and subsequently our “postmodern” consciousness). This text, however, was also the product of a longer history and a wider conversation, a conversation that Grassi encouraged between the interpretive approaches of his mentor and others (Stefan George, Werner Jaeger, etc.) in the German academy with regard to ancient sources.
