Unterwegs in Sein und Zeit: Einführung in das Leben und Denken von Martin Heidegger (German Edition)
But these points of view do not capture what is essential and what moved me to accept the rectorate. Beginning in , German-Jewish philosopher Edmund Husserl championed Heidegger's work, and helped him secure the retiring Husserl's chair in Philosophy at the University of Freiburg. On 6 April , the Reichskommissar of Baden Province, Robert Wagner, suspended all Jewish government employees, including present and retired faculty at the University of Freiburg.
Heidegger's predecessor as Rector formally notified Husserl of his "enforced leave of absence" on 14 April Heidegger became Rector of the University of Freiburg on 22 April The following week the national Reich law of 28 April , replaced Reichskommissar Wagner's decree. The Reich law required the firing of Jewish professors from German universities, including those, such as Husserl, who had converted to Christianity. The termination of the retired professor Husserl's academic privileges thus did not involve any specific action on Heidegger's part.
Heidegger had by then broken off contact with Husserl, other than through intermediaries. Heidegger later claimed that his relationship with Husserl had already become strained after Husserl publicly "settled accounts" with Heidegger and Max Scheler in the early s. Heidegger did not attend his former mentor's cremation in In , under pressure from publisher Max Niemeyer, Heidegger agreed to remove the dedication to Husserl from Being and Time restored in post-war editions.
Heidegger's behavior towards Husserl has evoked controversy.
INTRODUCTION
Arendt initially suggested that Heidegger's behavior precipitated Husserl's death. She called Heidegger a "potential murderer. In , only a year after Husserl's death, Heidegger wrote in his Black Notebooks: References to National Socialism continued to appear in his work. The most controversial such reference occurred during a lecture which was published in as part of the book Introduction to Metaphysics.
However, it subsequently transpired that this qualification had not been made during the original lecture, although Heidegger claimed that it had been. This has led scholars to argue that Heidegger still supported the Nazi party in but that he did not want to admit this after the war, and so he attempted to silently correct his earlier statement. In private notes written in , Heidegger took a strongly critical view of Hitler's ideology; [] however, in public lectures, he seems to have continued to make ambiguous comments which, if they expressed criticism of the regime, did so only in the context of praising its ideals.
For instance, in a lecture, published posthumously, Heidegger said of recent German classics scholarship:. In the majority of "research results," the Greeks appear as pure National Socialists. This overenthusiasm on the part of academics seems not even to notice that with such "results" it does National Socialism and its historical uniqueness no service at all, not that it needs this anyhow. Heidegger's former lover Arendt spoke on his behalf at this hearing, while Jaspers spoke against him.
One consequence of this teaching ban was that Heidegger began to engage far more in the French philosophical scene. In his postwar thinking, Heidegger distanced himself from Nazism, but his critical comments about Nazism seem "scandalous" to some since they tend to equate the Nazi war atrocities with other inhumane practices related to rationalisation and industrialisation , including the treatment of animals by factory farming. For instance in a lecture delivered at Bremen in , Heidegger said: In Heidegger met with the Jewish poet Paul Celan , a concentration camp survivor.
Celan visited Heidegger at his country retreat and wrote an enigmatic poem about the meeting, which some interpret as Celan's wish for Heidegger to apologize for his behavior during the Nazi era. On 23 September , Heidegger was interviewed by Rudolf Augstein and Georg Wolff for Der Spiegel magazine, in which he agreed to discuss his political past provided that the interview be published posthumously. It was published five days after his death, on 31 May Second, he admitted that he saw an "awakening" Aufbruch which might help to find a "new national and social approach," but said that he changed his mind about this in , largely prompted by the violence of the Night of the Long Knives.
In his interview Heidegger defended as double-speak his lecture describing the "inner truth and greatness of this movement. Rather, he meant it as he expressed it in the parenthetical clarification later added to Introduction to Metaphysics , namely, "the confrontation of planetary technology and modern humanity.
The Der Spiegel interviewers did not bring up Heidegger's quotation comparing the industrialization of agriculture to the extermination camps. In fact, the interviewers were not in possession of much of the evidence now known for Heidegger's Nazi sympathies. Heidegger was one of the most influential philosophers of the 20th century, and his ideas have penetrated into many areas, but in France there is a very long and particular history of reading and interpreting his work which in itself resulted in deepening the impact of his thought in Continental Philosophy.
Heidegger's influence on French philosophy began in the s, when Being and Time , "What is Metaphysics? The influence of Heidegger on Sartre's Being and Nothingness is marked, but Heidegger felt that Sartre had misread his work, as he argued in later texts such as the " Letter on Humanism " In that text, intended for a French audience, Heidegger explained this misreading in the following terms:.
Sartre's key proposition about the priority of existentia over essentia [that is, Sartre's statement that "existence precedes essence"] does, however, justify using the name "existentialism" as an appropriate title for a philosophy of this sort. But the basic tenet of "existentialism" has nothing at all in common with the statement from Being and Time [that "the 'essence' of Dasein lies in its existence"]—apart from the fact that in Being and Time no statement about the relation of essentia and existentia can yet be expressed, since there it is still a question of preparing something precursory.
Aside from merely disputing readings of his own work, however, in the "Letter on Humanism" Heidegger asserts that "Every humanism is either grounded in a metaphysics or is itself made to be the ground of one. After the war, Heidegger was banned from university teaching for a period on account of his activities as Rector of Freiburg University.
Heidegger subsequently made several visits to France, and made efforts to keep abreast of developments in French philosophy by way of correspondence with Jean Beaufret , an early French translator of Heidegger, and with Lucien Braun. Deconstruction came to Heidegger's attention in by way of Lucien Braun's recommendation of Jacques Derrida 's work Hans-Georg Gadamer was present at an initial discussion and indicated to Heidegger that Derrida's work came to his attention by way of an assistant.
Heidegger expressed interest in meeting Derrida personally after the latter sent him some of his work. There was discussion of a meeting in , but this failed to take place. Braun also brought to Heidegger's attention the work of Michel Foucault. Foucault's relation to Heidegger is a matter of considerable difficulty; Foucault acknowledged Heidegger as a philosopher whom he read but never wrote about.
Derrida attempted to displace the understanding of Heidegger's work that had been prevalent in France from the period of the ban against Heidegger teaching in German universities, which amounted to an almost wholesale rejection of the influence of Jean-Paul Sartre and existentialist terms. According to Derrida, Sartre's interpretation of Dasein and other key Heideggerian concerns is overly psychologistic, anthropocentric, and misses the historicality central to Dasein in Being and Time. These debates included the question of whether it was possible to do without Heidegger's philosophy, a position which Derrida in particular rejected.
Not all scholars agreed with this negative assessment: More recently, Heidegger's thought has considerably influenced the work of the French philosopher Bernard Stiegler.
Martin Heidegger Gesamtausgabe (Collected Works)
This is evident even from the title of Stiegler's multi-volume magnum opus , La technique et le temps volume one translated into English as Technics and Time, 1: The Fault of Epimetheus. Stiegler understands the existential analytic of Being and Time as an account of psychic individuation , and his later "history of being" as an account of collective individuation. He understands many of the problems of Heidegger's philosophy and politics as the consequence of Heidegger's inability to integrate the two. Heidegger has been very influential on the work of Italian philosopher Giorgio Agamben.
Agamben attended seminars in France led by Heidegger in the late s. Heidegger's influence upon 20th century continental philosophy is unquestioned and has produced a variety of critical responses. According to Husserl, Being and Time claimed to deal with ontology but only did so in the first few pages of the book. Having nothing further to contribute to an ontology independent of human existence, Heidegger changed the topic to Dasein. Whereas Heidegger argued that the question of human existence is central to the pursuit of the question of being, Husserl criticized this as reducing phenomenology to "philosophical anthropology" and offering an abstract and incorrect portrait of the human being.
The Neo-Kantian Ernst Cassirer and Heidegger engaged in an influential debate located in Davos in , concerning the significance of Kantian notions of freedom and rationality see Cassirer—Heidegger debate. Whereas Cassirer defended the role of rationality in Kant , Heidegger argued for the priority of the imagination. Initially members of the Frankfurt School were positively disposed to Heidegger, becoming more critical at the beginning of the s.
Heidegger's student Herbert Marcuse became associated with the Frankfurt School. Initially striving for a synthesis between Hegelian Marxism and Heidegger's phenomenology, Marcuse later rejected Heidegger's thought for its "false concreteness" and "revolutionary conservativism. Contemporary social theorists associated with the Frankfurt School have remained largely critical of Heidegger's works and influence. However, recent work by philosopher and critical theorist Nikolas Kompridis tries to show that Heidegger's insights into world disclosure are badly misunderstood and mishandled by Habermas, and are of vital importance for critical theory, offering an important way of renewing that tradition.
Criticism of Heidegger's philosophy has also come from analytic philosophy , beginning with logical positivism. In "The Elimination of Metaphysics Through Logical Analysis of Language" , Rudolf Carnap accused Heidegger of offering an "illusory" ontology, criticizing him for committing the fallacy of reification and for wrongly dismissing the logical treatment of language which, according to Carnap, can only lead to writing "nonsensical pseudo-propositions.
The British logical positivist A. Ayer was strongly critical of Heidegger's philosophy. In Ayer's view, Heidegger proposed vast, overarching theories regarding existence, which are completely unverifiable through empirical demonstration and logical analysis. For Ayer, this sort of philosophy was a poisonous strain in modern thought. He considered Heidegger to be the worst example of such philosophy, which Ayer believed to be entirely useless. Bertrand Russell commented, expressing the sentiments of many midth-century analytic philosophers, that:.
Highly eccentric in its terminology, his philosophy is extremely obscure. One cannot help suspecting that language is here running riot. An interesting point in his speculations is the insistence that nothingness is something positive. As with much else in Existentialism, this is a psychological observation made to pass for logic.
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Roger Scruton stated that: I am not sure how to judge it, and have read no commentator who even begins to make sense of it". The analytic tradition values clarity of expression. Heidegger, however, has on occasion appeared to take an opposing view, stating for example:. Making itself intelligible is suicide for philosophy. Those who idolize "facts" never notice that their idols only shine in a borrowed light. They are also meant not to notice this; for thereupon they would have to be at a loss and therefore useless.
But idolizers and idols are used wherever gods are in flight and so announce their nearness. Apart from the charge of obscurantism , other analytic philosophers considered the actual content of Heidegger's work to be either faulty and meaningless, vapid or uninteresting. However, not all analytic philosophers have been as hostile. Gilbert Ryle wrote a critical yet positive review of Being and Time.
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Ludwig Wittgenstein made a remark recorded by Friedrich Waismann: These positive and negative analytic evaluations have been collected in Michael Murray ed. Critical Essays Yale University Press, Heidegger's reputation within English-language philosophy has slightly improved in philosophical terms in some part through the efforts of Hubert Dreyfus , Richard Rorty , and a recent generation of analytically oriented phenomenology scholars. Pragmatist Rorty claimed that Heidegger's approach to philosophy in the first half of his career has much in common with that of the latter-day Ludwig Wittgenstein.
Nevertheless, Rorty asserted that what Heidegger had constructed in his writings was a myth of being rather than an account of it. The Internet Encyclopedia of Philosophy states that Heidegger's writing is "notoriously difficult", possibly because his thinking was "original" and clearly on obscure and innovative topics.
Martin Heidegger
Even though Heidegger is considered by many observers to be the most influential philosopher of the 20th century in continental philosophy, aspects of his work have been criticised by those who nevertheless acknowledge this influence, such as Hans-Georg Gadamer and Jacques Derrida. Some questions raised about Heidegger's philosophy include the priority of ontology, the status of animals, the nature of the religious, Heidegger's supposed neglect of ethics Levinas , the body Maurice Merleau-Ponty , sexual difference Luce Irigaray , or space Peter Sloterdijk.
Levinas was deeply influenced by Heidegger, and yet became one of his fiercest critics, contrasting the infinity of the good beyond being with the immanence and totality of ontology. Levinas also condemned Heidegger's involvement with National Socialism, stating: It is difficult to forgive Heidegger. Heidegger's defenders, notably Arendt, see his support for Nazism as arguably a personal " 'error' " a word which Arendt placed in quotation marks when referring to Heidegger's Nazi-era politics.
Heidegger's collected works are published by Vittorio Klostermann. He defined the order of publication and dictated that the principle of editing should be "ways not works. The contents are listed here: From Wikipedia, the free encyclopedia. For other uses, see Heidegger disambiguation. Freiburg im Breisgau , West Germany. Die Lehre vom Urteil im Psychologismus. Heideggerian terminology Dasein Gestell Ontotheology Ontological difference Ontologische Differenz Existentials Existenzialien Ekstase Sigetics Sigetik Hermeneutic circle Aletheia Disclosure Fundamental ontology Forgetfulness of Being Seinsvergessenheit Dwelling Wohnen Language as the vehicle through which the question of Being can be unfolded [6] " Language speaks " Art's ability to set up a strife between "world" and "earth" [7].
This section may be confusing or unclear to readers. In particular, the language is obfuscatory and the logical sequence between one sentence and the next is obscure throughout. September Learn how and when to remove this template message. Stanford Encyclopedia of Philosophy. In a piece, in which Heidegger distances his views from Sartre's existentialism, he links the turn to his own failure to produce the missing divisions of Being and Time [i. At root Heidegger's later philosophy shares the deep concerns of Being and Time , in that it is driven by the same preoccupation with Being and our relationship with it that propelled the earlier work.
This is not to say that the later thinking turns away altogether from the project of transcendental hermeneutic phenomenology. The project of illuminating the a priori conditions on the basis of which entities show up as intelligible to us is still at the heart of things. Man and Animal , trans. Kevin Attell Stanford University Press, , p.
The Stanford Encyclopedia of Philosophy. Random House Webster's Unabridged Dictionary. Retrieved 22 October Harper Modern Perennial Classics, Translated by William J. The Man and the Thinker". Transaction Publishers — via Google Books. John Van Buren p. A Critical-theoretical Contribution to Logic ] Now his thesis is included in: Kockelmans, Phenomenology and the Natural Sciences: Essays and Translations , Northwestern University Press, , p.
Stanford Encyclopedia of Philosophy: The Question of Individuality , Springer, , p. The New York Times. Retrieved 27 September The Coming of the Third Reich. Die Zeit in German. Deutsches Literatur-Archiv, , 2nd edn. Erdmans, , p. IV, Issue 1—2 , pp. This study is also closely connected with an investigation of Heidegger's later reflections on 'dwelling' as set in: University of Chicago Press, , p. Retrieved 27 April Bernard Stiegler , "Technics of Decision: An Interview", Angelaki 8 , pp. Situating Heidegger between the Sophist and the Timaeus ". Through Phenomenology to Thought.
Preface by Martin Heidegger. Internet Encyclopedia of Philosophy. On Time and Being. Translated by Joan Stambaugh. University of Chicago Press. Nader El-Bizri , 'On Dwelling: Paul Celan and Martin Heidegger: Hegel, Heidegger, and the Ground of History. The start of the 3rd paragraph: The University of Chicago Press. End of 1st paragraph: End of 2nd paragraph: Near end of 3rd paragraph.: Halfway through 2nd paragraph: Halfway through 3rd paragraph: End of 3rd paragraph: The Emergence of an Augustinian Phenomenology , ed. The Edwin Mellen Press, Sein und Zeit und Ewigkeit , ed.
Frederick Van Fleteren Lewiston: Yale University Press, , p. Heidegger and Medieval Mystical Theology. Revue Internationale de Philosophie. Essays in His Earliest Thought Albany: SUNY Press, , pp. University of California Press, , Theodor Kisiel designates the first version of the project that culminates in Being and Time , "the Dilthey draft" p.
David Farrell Krell comments in Daimon Life: Indiana University Press, that "Heidegger's project sprouts in part, but in good part from the soil of Dilthey's philosophy of factical-historical life" p. SUNY Press, , p. Cambridge University Press, , p. MIT Press, , Sec. Herbert Utz Verlag — Wissenschaft.
East Asian influences on his work by Reinhard May, p.
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Translated, with a complementary essay, by Graham Parkes. London and New York. Philosophies of Hope and Despair" , Ali Mirsepassi. Cambridge University Press, The New York Review of Books. Harvard University Press, , p. Questions and Answers New York: Paragon House, , p. Between Good and Evil Cambridge, Mass. Die Idee der Philosophie und das Weltanschauungsproblem post war semester ; 2. WS ; Augustinus und der Neuplatonismus 2. SS ; Die philosophischen Grundlagen der mittelalterlichen Mystik 3.
Der Begriff der Zeit. Dasein und Zeitlichkeit; IV. Das Wesen Nihilismus []. Aus der Geschichte Seyns []. Leitgedanken zur Entstehung der Metaphysik, der neuzeitlichen Wissenschaft und der modernen Technik []. Einblick in das was ist. Vom Wesen der Sprache. Die Metaphysik der Sprache und die Wesung Wortes. Seminare und Skizzzen zu Grundbegriffe Denkens SS []. Frankfurt am Main, Klostermann, [].
Natorp had been impressed by Heidegger's book on Duns Scotus and, on the strength of this one publication, had considered Heidegger for this position in both and By , Heidegger was renowned in university circles throughout Germany as an outstanding teacher.
But he had published nothing since the Scotus book and, moreover, remarks Husserl in a letter to Natorp on February 1, , 'does not want to publish yet,' audibly that this 'highly original personality' is still 'struggling, searching for himself and laboriously shaping his own unique style. Even so, when Natorp wrote Husserl again in late September for at least a 'publishable manuscript' from Heidegger in support of his candidacy for associate professor Extraordinarius at Marburg, Heidegger was still struggling with the problem of how to introduce such a work.
For the next three weeks, into mid-October, Heidegger labored over the manuscripts of his Aristotle courses in order to extract and distill from them an Introduction serving to found and develop the 'hermeneutic situation' in which Aristotle's texts were to be interpreted. On the strength of this typescript, essentially a 'private communication' addressed to his older peers at the two universities, Heidegger was appointed to the post at Marburg in the following year.
First edition of the manuscript: Anzeige der hermeneutischen Situation in: Phenomenological interpretations with respect to Aristotle. Indication of the hermeneutical situation - Preface to and translation by Michael Baur, Man and World 25, , pp. Phenomenological interpretations in connection with Aristotle.
An indication of the hermeneutical situation - in: Martin Heidegger - Supplements.
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Interpretazioni fenomenologiche di Aristotele. Prospetto della situazione ermeneutica - translated by Vincenzo Vitiello e Gian Paolo Cammarota - in: Filosofia e teologia, 4, pp. Martin Heidegger on Aletheia Truth as Unconcealment. Martin Heidegger on the History of Metaphysics as Ontotheology. Theory and History of Ontology My other websites: History of Logic Bibliographia. Info to Readers click to show or hide "Modern Ontologists" contains a table with links to the pages on the most important philosophers of the 19th and 20th centuries who have written on ontology.
Published writings 1. Sein und Zeit [] 3. Kant und das Problem der Metaphysik [] 4. Holzwege [] 6. Wegmarken [] Der Satz vom Grund [] Unterwegs zur Sprache [] Aus der Erfahrung Denkens [] Zur Sache Denkens [] Reden und andere Zeugnisse eines Lebensweges [] II. Lectures a Marburg Lectures Grundbegriffe der aristotelischen philosophie SS [] Sophistes WS [] Prolegomena zur Geschichte Zeitbegriffs SS [] Die Frage nach der Wahrheit WS [] Grundbegriffe der antiken Philosophie SS []