Ereignis

Im-position
Heidegger’s Analysis of the Essence of Modern Technology

Daniel O. Dahlstrom

The key to us having a free relationship to modern technology rests, Heidegger proposes, on our experiencing it as a legacy and our role within it. Experiencing it in these ways keeps us in the free space of it, which by no means locks us “into a numb coercion” of “blindly” pursuing technology or “helplessly” raging against it and condemning it as the work of the devil.

Heidegger’s Bots
The Birth and Death of Responsible Artificial Intelligence

Chris Tessone

No one ‘lives in the moment’ according to Heidegger’s reckoning. Intelligent beings stretch out in time, caught between birth and death: we live between.

Heidegger and Adorno

Iain Macdonald

[I]n Adorno’s view, Heidegger is more concerned with primordial possibility than with the real possibility of emancipation, which is suppressed by existing conditions.

Gianni Vattimo

Obituary

(4 January 1936 – 19 September 2023)

[S]cholar and original continuer of the thought of Martin Heidegger, Vattimo theorized the abandonment of the claims of foundation of metaphysics and the relativization of every perspective philosophy, thus becoming the master of “weak thinking”.

At Home in the World
Two Western Models of Mindfulness

Christos Hadjioannou

Heideggerian authenticity and mindfulness would involve a rehabilitation of the Stoic idea of oikeiōsis, as is revealed for example by the homology between oikeiōsis and Befindlichkeit, where both non-conceptually disclose the organism’s constitution to itself.

Heidegger without Man?
The Ontological Basis of Lyotard’s Later Antihumanism

Matthew R. McLennan

Language is now viewed, in other words, in terms of the event: Heidegger’s Ereignis, the “event of propriation.” Language/Being is, then, for Lyotard a phrasing, the pure “it happens,”

From Neutral Dasein to a Gentle Twofold
Sexual Difference in Heidegger and Derrida

Rodrigo Therezo

[T]his neutrality is never in fact neutral, acting as a disguise that erases sexual difference and femininity in favor of a surreptitious phallogocentrism Derrida finds Heidegger guilty of [...]

Martin Heidegger
Force, Violence and the Administration of Thinking [PDF]

Adam Knowles

Heidegger was highly attentive to his own reputation and was a master at self-representation, yet we should not allow ourselves to be distracted by Heidegger’s own sleight of hand.

Heidegger’s Sexless Community: ni homme, ni femme — c’est un Dasein

Jill Drouillard

We, as sexed bodies, are responsible for the throwness (that forms the past) of Dasein.

Bare Life, Facticity, and Biopolitics in Agamben and the Early Heidegger

Antonio Cimino

Heidegger appropriates Aristotle’s texts on ethics, politics, rhetoric, and psychology for the purposes of his analysis of factical life, so that neither ethics nor politics as such define his interpretive angle, which remains quintessentially ontological.

Heidegger on Gaining a Free Relation to Technology

Hubert Dreyfus

[O]nce one recognizes the technological understanding of being for what it is—a historical understanding—one gains a free relation to it.

The saving power of Regime Change

Doug C. Wise

We can also think of the respective determinations of deliverance as two poles of a continuously varying ontological reaction norm (contour of the individual capacity for taking-as, for ex-sistence, eigenen Seinkönnen): one the extreme of safety-seeking (stability, predictability, order, equilibrium, harmony, shelter) and the other of risk-seeking (self-creation, Solon's flowers of folly, Schiller's Spieltrieb, Schürmann's ‘singular,' the later Heidegger's an-archie)

Freud and Heidegger on the ‘Origins’ of Sexuality

Gavin Rae

[A]lthough Heidegger identifies an originary ontological indeterminateness and points out that this manifests itself ontically through an immanent process of auto-expression, he insists that ontic analyzes of sexuality must be specific to each concrete Dasein and thought in relation to the open-ended becoming that each Dasein is.

Phenomenology of Gesture Between Heidegger and Flusser

Cristian Ciocan

[U]nlike Heidegger — who, as we have seen, places all human movements in the category of the concept of gesture — Flusser reserves this term only for a specific kind of movement.

Heidegger and the Hermeneutics of the Body

Jesús Adrián Escudero

[I]f the world is intelligible upon the basis of this “public one,” it is correct to say that Dasein is not neutral, but rather marked for gender in a patriarchal order.

Husserl and Heidegger on Galileo’s mathematization of nature and the crisis of the sciences [PDF]

Tim Miechels

Galileo’s most important insight, according to Heidegger, is that he saw that in order to experimentally examine nature, you first need to have a conception of nature that underlies all your experiments.

Heidegger and Psychoanalysis?

William J. Richardson, S. J.

[T]he treatment succeeds because the truth it seeks is the truth of revelation (ἀλήθεια) which is self-validating to the extent that the e-vidence for evidence is e-vidence. As a liberating from darkness (λήθη), this truth is essentially freedom, and freedom of this kind comes to pass through the functioning of language.

Heidegger on Nietzsche on Nihilism

Robert B. Pippin

This void must be filled. But for Heidegger, attempting to fill it at all, especially by some human self-assertion is itself an expression of nihilism.

The Challenge of Heidegger’s Approach to Technology
A Phenomenological Reading

Steven Crowell

It is not that we don’t recognize differences between human beings, machines, and “lifeless nature” or whatever; rather, it is that we act in such a way that those differences finally do not matter.

Philosophy of change in Catherine Malabou and in Martin Heidegger
The fantastic of childhood or the childhood of the fantastic

Anna Kouppanou

Malabou transforms Heidegger’s hierarchical binaries of the history of being and metaphysics, ἀλήθεια and ὀρθότης, concealing and revealing, into a ‘general economy of […] mutability’ that, she believes, governs through and through Heidegger’s thinking and is itself based on an ‘ontological metabolism’ that produces ‘changes, mutations, and transformations’.

O, Superman! or Being Towards Transhumanism
Martin Heidegger, Günther Anders, and Media Aesthetics

Babette Babich

Heidegger’s own point was that what is in question – this is for him the «danger» – is nothing other than our increasing inability to raise any question at all, let alone critical questions regarding technology.

Call for papers

West-Coast Heidegger Workshop [PDF]

2024 – Inaugural Meeting

Stanislaus, California, January 12th - 14th, 2024

Heidegger and German Idealism

Daniel O. Dahlstrom

Heidegger’s lectures on Schelling coincide with his efforts to think being as the self-concealing yet revealing event between humans and God, in which the contest between a recalcitrant earth and a malleable world is waged.

Capital and Technology
Marx and Heidegger

Michael Eldred

It is a kind of overlapping between Marx's late texts and those of Heidegger's with regard to their respective assessments of the modern epoch: the epoch of the bourgeois-capitalist form of society on the one hand, and the technical age on the other

Heidegger, the First True Anarchist?

Ian Alexander Moore

Proudhon, Bakunin, Saurin—they are all pseudo-anarchists or anarchists only in name. For, according to Schürmann, they fail to exit the metaphysical field

Heidegger and Marcuse: On Reification and Concrete Philosophy

Andrew Feenberg

Marcuse diverges from Heidegger in arguing that the congruence of science, technology and society is ultimately rooted in the social requirements of capitalism and the world it projects.

Gluonics and den Seinsfragen

Doug C. Wise

The Net of Indra is not embedded in pre-existent, absolute space; rather, spatial relation is an effect within the Net of Indra.

“Only Proteus Can Save Us Now”
On Anarchy and Broken Hegemonies

Reiner Schürmann

No common trait or strategy leads from the rule of subsumption to the freedom of the event. This is why, to understand being as Ereignis, a leap is required.

Introduction to Schürmann, "Only Proteus Can Save Us Now"

Francesco Guercio and Ian Alexander Moore

The Emergence of Being and Time as Ἐνέργεια
Heidegger’s Unfinished Confrontation with Aristotle’s Metaphysics

Humberto González Núñez

[T]here are good reasons for drawing a strong connection between Aristotle’s ἐνέργεια and ἐντελέχεια and Heidegger’s later guiding-word for being, namely, Ereignis.

The Enigmatic Figure of Socrates in Heidegger
A Pure Vision of Education as Attuned Event of Learning

James M. Magrini

[T]o write it down in the service of a systematized or scripted curriculum, with the requisite set “lesson-plans,” already betrays Heidegger’s point about one of the things that makes Socrates the purest thinker of the West, namely, “he wrote nothing,” and if he would have attempted to do so, he would have turned away from authentic thought.

Heidegger's Destruction of Aristotle
A Dialogue with Sean Kirkland [Podcast]

Converging Dialogues

Geschlecht I
sexual difference, ontological difference

Jacques Derrida

What if sexual difference were already marked in the opening up of the question of the sense of Being and of the ontological difference?

Heidegger’s National-Humanism
Reading Derrida’s Geschlecht III

Rodrigo Therezo

Geschlecht III is, then, arguably Derrida’s most frontal and incisive Auseinandersetzung with Heidegger, a German word often translated as “encounter,” but that Derrida hears in the more polemical sense of confrontation

Rethinking Authenticity, Anarchy, and Collective Action
Interview with Peg Birmingham

Ian Alexander Moore

In Broken Hegemonies, [Schürmann] goes further, arguing that anarchy, another name for finitude, has a double principle, natality and mortality, which leaves us in a double bind insofar as natality and mortality are always undoing each other: mortality is the undertow that undoes every new beginning.

The Methodological Role of Angst in Being and Time

Katherine Withy

Perhaps the best way of describing angst, which captures what Heidegger needs from it methodologically, is as an ‘epiphany’ (in the Christian sense) or ‘apocalypse’ (in the Greek sense).

Anonymous Presence
Towards a Phenomenological Account of Heidegger’s Ereignis

Daniel Neumann

What unfolds as Ereignis is presence itself, i.e. our standing in, and simultaneously reflecting on, the open.

Verfallen→Bruch→Verfüllen:—the case of Angst

Doug C. Wise

Heidegger says that Angst ‘does not know' what it's anxious about.

Dark Celebration
Heidegger's Silent Music

Peter Hanly

[M]usic will belong to thought precisely in such a way as to preclude its becoming an object of that thought.

Logic, Language and the Question of Method in Heidegger

Sacha Golob

The problem as [Heidegger] sees it is not that we have a decent philosophy of language but have missed something else.

Entanglement of being and beings
Heidegger and Ibn Arabi on sameness and difference

Arman Rahmim

God perpetually manifests, so much so that even the same being is different in every moment. As a result, Ibn Arabi insists that “God” in the creed of each individual is to be recognized, not denied

The Enigma of Everydayness [PDF]

Michel Haar

Does not the heideggerian analysis amount to saying that the fall into everydayness is useful, pragmatically necessary, but "immoral"?

Circling the Void
Using Heidegger and Lacan to think about Large Language Models [PDF]

Marc Heimann and Anne-Friederike Hübener

With regard to this horizon of meaning, Heidegger already emphasizes in "Being and Time" that this is initially only a wholeness of referents, which by itself does not refer to being, but only enables the reference to being as such.

The Later Heidegger

Lee Braver

Being is something that happens to us rather than something we do, even autonomically. This, along with the dynamic connotation, is why he comes to use the term Ereignis: being manifesting itself is an event in which we are caught up rather than an act we perform.

The Work of Art and Truth of Being as "Historical"
Reading Being and Time, "The Origin of the Work of Art," and the "Turn" (Kehre) in Heidegger’s Philosophy of the 1930s

James M. Magrini

[T]he appropriation of historical Being in the Ereignis does not denote the forceful, willful taking possession of Being, in the sense of usurping something. Rather, in the Ereignis, it is Being that takes possession of us.

Heidegger On Traditional Language And Technological Language

Wanda Torres Gregory

Technological language is thus the language of inauthenticity. It is the modern technological Gerede. Cyber-talk is idle talk.

A Heideggerian approach to non-indicative moods

[L]anguage adjusts to the needs of our experience of what is.

“The Supreme Will of the People”
What Do Heidegger’s Black Notebooks Reveal?

Hans Ulrich Gumbrecht

[T]here can be no doubt whatsoever that Heidegger held these notebooks to be intellectually significant—something which, considering their thoroughgoing banality, is for me not merely surprising but actually horrifying.

Rewriting Heidegger

Thomas Sheehan

Once he saw that Husserl’s breakthrough regarding the categorial intuition had already been anticipated by Aristotle in Metaphysics IX, 10, Heidegger had a new insight, one that launched him on his lifelong pursuit of “the thing itself.” He saw that movement determines meaning.

With a response from Richard Polt.

Poiētic Truth (Alētheia) in Archaic Greece: Comparative Anthropology / Heideggerian Intimations

James M. Magrini

[A]s opposed to an event in the history of Western metaphysics (onto-theology) linked to Plato’s philosophy, for Detienne, it is actually the poet Simonides of Ceos (c. 556–468 BC) who is among those chiefly responsible for the devaluation of alētheia.

The Keep. Uncanny Propriation. Derrida's Marrano Objection

Alberto Moreiras

Derrida thinks of Heidegger's notion of appropriation—Ereignis but also authenticity, Eigentlichkeit—a virtuous pretense residually connected to the Judeo-Christian, or Abrahamic, faith.

The House of Being
Poetry, Language, Place

Jeff Malpas

As it is a letting of beings appear in their being, so the granting of the openness of beings in and through language is a letting of beings into their 'own', into what is proper to them, but as such it is also into a letting of beings into their proper 'relation' with one another – both as together and apart.

Da-Sein’s Body
Between Heidegger on Being and Anders on Having

Babette Babich

Anders’ questioning project of the meaning of having with respect to both Being and the body is not only phenomenologico-ontological but aesthetico-epistemological: concerned with appearance, quite specifically with feigning of fictions, illusion.

The Path’s Forking
Toward a dialetheic account of Heidegger’s Truth

Andrej Jovićević

[I]t is not that Theaetetus’ answer should be assimilated to empiricism and rejected on such grounds, but rather that this answer assimilates unhiddenness to presence (what-is-present, phantasia) to the point where the two terms become identical.

A genealogy of meaning—notes on The Machines of Evolution and the Scope of Meaning

Doug C. Wise

Withy's intervention keeps Tomlinson's book off phenomenology's Index of Wrong-headed Research so that we may avail ourselves of whatever light his effort sheds on die Sache selbst. For the goal of Tomlinson's work is the same as that of Heidegger's, die Herkunft von Anwesen.

The Psychedelic Dasein
Modeling the Effects of Psilocybin with Heidegger’s Phenomenology

Eamon Robert Stuart MacDougall

[Heidegger] claims that there is a call of the conscience from a place of uncanniness; a place that is alien to us in our everyday mode of being immersed in the they-self.

Thinking Being as Self-Concealing

Katherine Withy

Heidegger’s phenomenology is, in no small part, in the business of identifying phenomena that conceal themselves and revealing the fact of that self-concealing.

From the Inceptual to the Inceptual

Alberto Moreiras

[T]he priority of beings over beyng, which was already on the way to logical self-assertion in the thinking of the thinkers of the first inception, unleashes the metaphysical destiny of the West and its concurring planetary devastation in the wake of Machenschaft.

[updated]

What does Heidegger mean by Ereignis?

Google Bard

Ereignis is a German word that has no direct English translation. It is often translated as "event" or "appropriation," but these translations do not capture the full meaning of the term. Ereignis is a central concept in the philosophy of Martin Heidegger, and it refers to the event of being.

For Heidegger, being is not a thing or a substance. It is not something that can be known or understood through reason. Being is the ground of all things, and it is that which makes things possible. Ereignis is the event in which being comes into presence. It is the moment when something is revealed as what it is.

Ereignis is not something that happens to us. It is something that we participate in. When we encounter something, we are participating in Ereignis. We are allowing being to come into presence through us. Ereignis is the event of truth. It is the moment when we see things as they really are.

Ereignis is a difficult concept to understand, but it is central to Heidegger's philosophy. It is the event that makes all things possible, and it is the event that allows us to see the truth.

Here are some additional thoughts on Ereignis:

Ereignis is a dynamic event, not a static state. It is always happening, and it is always changing.
Ereignis is not something that we can control. It is something that we can only participate in.
Ereignis is a gift. It is something that is given to us, not something that we earn.
Ereignis is a mystery. We cannot fully understand it, but we can experience it.

Ereignis is a complex and profound concept. It is a concept that has the potential to transform our understanding of the world.

Needs citations.

Rupture, Event, Being
Understanding Ereignis in Late Heidegger [PDF]

Avery Dawson

Ereignis is not simply temporal, neither meant to be understood linearly nor dialectically. Instead, Heidegger offers us a way to understand this in terms of a happening or presencing.

Europe and German Philosophy

Martin Heidegger

Translated by

Andrew Haas

Kaiser-Wihlem Institute. Bibliotheca Hertziana, Rome, April 8, 1936.

What is asked about is that from which beings arise, and that to which they return - the ground and abyss of Beyng.

Rethinking the Possible
On the Radicalization of Possibility in Heidegger’s Being and Time

William McNeill

The ontological determination of Dasein—that is, of the being that we ourselves in each case are—is primarily possibility.

Heidegger, the Plagiarist? Looking for Sein und Zeit in Gorizia

Ana Ilievska

Carlo Michelstaedter from Gorizia, an Italophone Austro-Hungarian citizen of Jewish origins, finished writing his tesi di laurea on October 16th 1910, put a gun to his head the next day, and took his own life.

Heideggerian Phenomenology

Hakhamanesh Zangeneh

A side-effect of this longstanding, broad reception is that the field of Heidegger studies is so differentiated, dispersed, and fragmented that it becomes impossible to adjudicate conflicting claims on a purely conceptual level.

Phenomenology of Distraction, or Attention in the Fissuring of Time and Space

Michael Marder

Consistent with the methodological recommendations of phenomenology, Pessoa describes the ontic relationality of Dasein in its non-thematizable everydayness.

Translating Gadamer and Heidegger Translating Aristotle
Übersetzen and Übersetzen

Ian Alexander Moore

Heidegger marks this sort of translation with a shift in emphasis. Rather than übersetzen, he writes übersetzen, stressing the first syllable and hence the “over” into which we are to be “placed.”

Being at Issue

Richard Polt

The insight into the burden of being may also help us see the limitations of the Enlightenment without leaping to the conclusion that it must be completely rejected.

Mineness and the Practical First-Person [PDF]

Irene McMullin

From Time and the Shared World: Heidegger on Social Relations.

Thus Heidegger’s characterization of intentionality avoids both the overly conceptual Searlean reading—in which acting intentionally must involve an explicit awareness of the goal or the satisfaction conditions that it establishes—and Dreyfus’s overly self- less understanding of intentionality, which lacks any sense of agency’s mineness.

Ontological reaction norms and their distribution

Doug C. Wise

If, having somehow finessed the measurement problem, we could model a large random sample of ontological insights by a suitable function, the bulk of the distribution would be – so goes the conjecture – populated by noticings, teen angst, ‘existential angst,’ and midlife crises, whereas breakdowns would be found only in the long tail of rarity.

Auseinandersetzung, Colonialism and Heidegger’s Oblivion of Other Beginnings

Prabhsharanbir Singh

Heidegger failed to develop this insight and realize that this distress caused by the lack of holy names must take root in the body before it can move towards its fulfilment. The event whereby this distress takes roots in the body is like that of Ereignis, whereby Being enters history.

How to say the same thing

Lee Braver

Heidegger's polysemic reading of the principle of reason solves the problem of contra-diction by saying all three levels of being at once, expressing their Sameness the Same way.

Heidegger’s Topical Hermeneutics
The Sophist Lectures

Richard Polt

A genuine history of thought, then (or a “history of Being”) would neither celebrate the progress of enlightenment nor bemoan the growing darkness, but would trace the interplay of the clear and the obscure.

57th Annual Meeting of the Heidegger Circle, Program [PDF]

Boston University, May 11-14, 2023

Antigone's Law

Philippe Nonet

Das Ereignis, as the law, is then nothing other than the joining of the unity of the belonging together of φύσις, which grants beings (das Seiende) to rise out of darkness into light, and ἀλήθεια, namely unconcealment as the clearing in which man stands as guardian of the radiance of being (das Sein).

Befindlichkeit as retrieval of Aristotelian διάθεσις
Heidegger reading Aristotle in the Marburg years

Christos Hadjioannou

In his analysis of geometry and continuum, an analysis that came after his analysis of comportment, Heidegger tacitly says that Aristotle did not fully develop an existential analytic.

Become the Becoming
A Heideggerian lesson learnt from the embers and the stars

Weian Ding

Goodness is not eternal and unchanging, but it is a for-the-sake-of-which (Worumwillen). Human beings in the flux of becoming will constantly rendezvous with Being and clear (lichtung) their way up to such Being.

On Heidegger’s Einmaligkeit Again

Krzysztof Ziarek

Difference constitutes only one momentum of the Ereignis, against which the event turns the nihilating backdraft of the de-parting beyng.

Heidegger on Fear in Aristotle’s Rhetoric

John Hacker-Wright

The πάθη, when they are in the ἕξις of ἀρετή, bring us into contact with the truth about ourselves in our being-there. In that connection, we attain φρόνησις

Shattering Presence
Being as Change, Time as the Sudden

Francisco J. Gonzalez

What Heidegger therefore finds [in Plato's Parmenides] is the decisive insight that seeming belongs to the very essence of truth.

The Methodological Role of Angst in Being and Time

Katherine Withy

Angst is the direct revelation of the ontological, which disrupts our falling being-amidst-entities.

Heidegger’s Correspondence

Alfred Denker

Martin Heidegger is probably the last of the great letter writers in the history of philosophy. He wrote an estimated 10,000 letters in his life.

Paranoid comedy in the Black Notebooks

Doug C. Wise

The example of Heidegger's Seinsgeschichte shows that the structure of the comic mythos is conserved even under radical refashioning; even after purported destruktion the structure still stands.

What does Heidegger mean by Ereignis?

Bing Chat (Beta)

Ereignis is a German word that translates to "event" or "appropriation", but Heidegger uses it to refer to his thought of how being occurs in its truth². Heidegger works out this thought between 1936 and 1938 in his second major work, Contributions to Philosophy (Of the Event)². Ereignis names the very core of how Heidegger attempts to think the truth of being in its historicality³. It involves a relationship between humans and the world, in which each being is revealed as having its own essence⁵.

(1) Ereignis: the event of appropriation (Chapter 10).
(2) Daniela Vallega-Neu - Ereignis.
(3) Martin Heidegger in English - Ereignis.
(4) Daniela Vallega-Neu - Ereignis.
(5) Contributions to Philosophy (Of the Event) | Reviews | Notre Dame.
(6) Heidegger Gesamtausgabe | Ereignis.

Bing confused the citation numerals. It's still in beta.

Parvis Emad Emad

Obituary

(September 4, 1935 — February 16, 2023)

Parvis Emad was a world-renowned scholar in continental philosophy and phenomenology, specifically as an educator, interpreter and translator of Martin Heidegger’s writing.

Future or future past
Temporality between praxis and poiesis in Heidegger's 'Being and Time'

Felix Ó Murchadha

Birth marks my dependence on others, on, in the full meaning of the word, generation.

Unity in Crisis
Protometaphysical and Postmetaphysical Decisions [PDF]

Jussi Backman

In the most developed version of his approach, Heidegger addressed the contextualizing interaction between the foreground of presence and the background of non-presence as an event, as “taking-place” (Ereignis).

The Event of the World in Martin Heidegger’s Early Hermeneutical Phenomenology

Guelfo Carbone

Meaningfulness is not something one is able to create herself or himself.

Heidegger, Our Monstrous Site
On Reiner Schürmann's Reading of the Beiträge

Francesco Guercio and Ian Alexander Moore

Peremption, as paradigmatically shown in Heidegger’s Beiträge, is a post-epochal time in which this differend unfolds as the apocalyptic κένωσις of the historiographic/historical/evental differend between ἀρχαί and anarchy, which is always an-archically at play in the abyssality of the Da.

Heidegger’s reading of Parmenides
on being and thinking the same

W. J. Korab-Karpowicz

Thinking is apprehending beings as a whole in their being.

On the Manifold Meaning of Aletheia
Brentano, Aristotle, Heidegger

David Farrell Krell

Now one of the four senses ascribed to "being" in Brentano's dissertation on Aristotle is ὃν ὡς ἀληθές "being in the sense of the true."

Phenomenological Interpretations with Respect to Aristotle
Indication of the Hermeneutical Situation

Martin Heidegger

This focus on plurivocity (πολλαχῶς λεγόμενον: what is said in many ways) is not an empty poking about among isolated word meanings, but rather is the expression of the radical tendency to make the meant objectivity itself accessible and to make available the motive source of its different ways of meaning.

Heidegger on technology and Gelassenheit
wabi-sabi and the art of Verfallenheit

Babette Babich

[Heidegger] suggests that by relaxing our sense of the control that we have we may yet be able to let go enough that the technical mastery we seek will not overpower us and will not make us its slave.

Hiding in Plain Sight
Κίνησις at the Core of Heidegger’s Work (Prolegomenon)

Thomas Sheehan

Whatever twists and turns his philosophical trajectory took, and regardless of the so-called “turn” (Kehre) that he allegedly carried out in the 1930s, Heidegger never took his eye off Dasein as the central topic of his thinking, including when he focused on Ereignis in the last four decades of his career.

Aletheia and Heidegger’s transitional readings of Plato’s Cave allegory

James McGuirk

[T]ruth and untruth are re-thought because the ‘thrownness’ (Geworfenheit) of Dasein is re-thought in terms of the clearing (Lichtung) of Being to which historical man is given over.

Ereignis

Daniela Vallega-Neu

Original PDF.

The event of appropriation is nothing “behind” being and time but rather names their appropriation, the event of their coming into their own and in relation to each other.

Heidegger's Destruction of Phronesis

Robert Bernasconi

If recognition of the destruction of the history of ontology leads one to pause in the face of the claim that “Heidegger is the author of Being and Time,” it is a doubt which quickly spreads to other philosophical texts.

What Is Called Drinking?
Heidegger, Wine, and Loss

Andrew J. Mitchell

Original PDF version.

Heidegger thus sees in Dionysus a blending of opposites as well, a coexistence of contradiction, even that between presence and absence. For this reason, he is the god of neither presence nor absence, Dionysus is the god of the trace, of that which lies “between” presence and absence.

Limerence—l'amour-passion—as aberrantly salient sense-making

Doug C. Wise

The point to note is that Heideggerian love purports to be distinct from limerence. For the distinctive feature of amour-passion is ‘volo ut sis—the lover of me.' ‘I want to be loved by you' as the song goes.

Love as Attunement

Acylene Maria Cabral Ferreira

[T]he articulation of the disclosedness to being of Dasein and Dasein-with in the attunement of freedom enables the meeting, the comportment, of the disclosedness of the understanding and freedom of being for the other in the attunement of love.