Ereignis
@ beyng.com
Ereignis
@ beyng.com
Punktmannigfaltigkeit
Welcome to my Heidegger site.
It contains information on the German philosopher Martin Heidegger (1889-1976)
and links to related web pages in English.
Information at this site
The rest of this page has all the links ordered chronologically, with the most recent
additions at the top.
As time passes, so do our possibilities. The passing of time and indeed such restrictions are thus meaningful only for a being that lives with an understanding of a limit.
The more important thing to consider today is that in this age of modern mobility, worlds are more frequently reshaped and transformed than ever before. This should make us recognize that we are indeed standing on groundless grounds, for our worlds, we now realize, are not only mobile and malleable but temporary, because in fact they are entirely temporal. This, in the end, is what Malick’s Heideggerian cinema—as both a product and an investigation of cultural mobility—puts on display.
[D]espite Heidegger’s rejection of resistance as an argument for the self-existence of the external world, Dilthey’s notion of resistance is appropriated and transformed in Heidegger’s thinking of life’s phenomenality and facticity.
Returning to the Greek beginnings of philosophy in a manner more radically than Hegel's provides one way out of the encapsulation of the mind within the subject which consequently has to communicate with the world through re-presentations in its consciousness. Heidegger practises precisely such a return to Parmenides in some of his late and latest writings, which will be tapped here to consider whether, in comparison to Kant, Parmenides was in his right mind.
Digital ontology concerns our understanding of Being. We believe that we understand something in its being when we are able to re-make digitally. Within the digital casting of Being we look at humans as they are online instead of embracing the digital within the "life-world" (Husserl).
I introduce a hermeneutics of laughter and contend that the event of Ereignis receives its meaning from Gelotopoesis—the poetic act of laughter. Moreover, I claim that the echo of Gelotopoesis becomes the possibility of the transmission of tradition and is attested by a hypertonic boastfulness and a hypotonic irony.
Merleau-Ponty’s and Freeman’s account of how we directly pick up significance and improve our sensitivity to relevance depends on our responding to what is significant for us given our needs, body size, ways of moving, and so forth, not to mention our personal and cultural self-interpretation. If we can’t make our brain model responsive to the significance in the environment as it shows up specifically for human beings, the project of developing an embedded and embodied Heideggerian AI can’t get off the ground.
In the Ister lectures, Heidegger presents poetry as the primary linguistic means for allowing beings to emerge into appearance—not for purposes of usefulness or manipulation, but simply to let beings be. This includes the realization that what it means to be German remains rooted in the ground of what it once meant to be Greek. These issues of autochthony, for the poet and his people, allow Heidegger to revisit related concepts from Sophocles' Antigone.
[T]he present for Heidegger stands under the fate of the forgetfulness·-of-Bei11g. Nations do have a relation to objects in their wide-ranging activities and productions, but they have I011g since fallen from Being itself. Therefore we are "reeling, " when seen metaphysically.
Contrary to Heidegger's own view, both Hegel and Heidegger are, I shall claim, anti-Cartesians. (According to Heidegger, Hegel was the greatest Cartesian).
Call for papers
The 2012 meeting of the Heidegger Circle is in Atlanta, GA, May 4-6, 2012.
There is no doubt that technology allows humans to control the harshness of nature and gives us the ability to satisfy our needs and mitigate suffering. However, as is suggested in the ode, when we are completely ruled by techne, we lose all connection to the natural order in lieu of the prescribed order of technical control.
László Tengelyi has recently developed the idea of Sinnereignis (meaning-event) as a way of capturing the emergence of meaning that does not flow from some prior project or constitutive act. As such, it might seem to pose something of a challenge to phenomenology: the paradox of an experience that is mine without being my accomplishment.
While Heidegger recognizes that his thesis is an improper delimitation on the animal, at the same time he claims for the time being we will have to make do with this statement insofar as we do not have an “explicit metaphysical understanding of the essence of world” that could allow us to properly delimit the animal and its relation to world.
[C]are of the self concerns a certain openness within the closure of modern technologically conditioned experience; an openness that is resolutely indeterminate. This openness is not something that exists outside technology; rather it is technology’s very possibility, but considered in terms other than those prescribed by technology itself.
In the case of Heidegger's Parmenides, which presses a philosophical argument, it will be meanings to come, rather than events proper, that will be implicitly promised, predicted, hinted at, -- meanings rather than events in that the emergence, revelation, fulfillment of meaning is the philosophical "event" par excellence.
I call this doubly transformative moment the pedagogical truth event. In such events, we achieve a revolutionary return to the self that shows us how to step beyond our nihilistic late-modernity into a genuinely meaningful postmodern understanding of being.
School of Philosophy at The Catholic University of America
Stanford Encyclopedia of Philsophy's entry on
The purpose of the present article is to argue that it is not worth the time and effort to become familiar with Heidegger's life and writings for the purpose of learning how to argue the case for antianthropocentrism. Heidegger does not succeed in developing a convincing case for bis type of antianthropocentrism.
Heidegger maintains that while mourning rituals are necessary and may follow particular forms, mourning is a uniquely personal experience and one that only those who have had the experience can understand. The loss itself is indicative of the relationship we have with others and for Heidegger, this is what makes the loss so significant and impossible to understand until it has been experienced.
We know, or we think we know, what it means for something to be. But we find ourselves facing an impasse, an aporia, and an insurmountable difficulty now that the time has come for us to inquire about what it means that something, precisely, is.
Two recent books from
Email the author to read the rest: Daniel.Ferrer@cmich.edu
The naming of what Heidegger here called the “place of arrival,” or the naming of Ereignis, the “event of appropriation,” still presents a puzzle since it is not clear—even with our understanding of poetic “calling”—exactly how one might name something that is itself a process, an originary event, by whose occurrence (always partially veiled) naming is first made possible. And further, as we have already been told, the task of poetic language is not “naming” as such, but instead it is the figuring of the call of being as the play of lethe and aletheia.
Heidegger’s project is to get back to the original question of Being that was asked by the Greeks and to ask it in a more primordial way, which means that he must begin his investigation of Being in a “pre-theoretical” way. The traditional theoretical approach to the question of Being, according to Heidegger, regards the thinker and the object of its thought as being indifferently detached from one another.
Call for submissions
The two sentences say the same thing: only in concrete existentiell appropriation of oneself as the act of questioning does questioning find its answer, namely, that the meaning of being is questionableness itself. Only in resolve does one enter Ereignis; only by taking up personally one’s own movement does one authentically discover the movement that is being itself.More Heidegger articles.
Heidegger writes that any experience, object, emotion or event can be understood within its context. Because There-being has a world and is its world, all innerworldly beings, all that exists for There-being, is in that world - in a particular way. Because There-being has the ability to understand any person or event as a sign, as meaning something, within the context of the referentiality of all persons and some things.
Heidegger criticizes all previous attempts to articulate the meaning and structure of the given, the life-world: they have all failed to reach the primordially given, the pragmata, the fundamental objects of human concern. This failure, to put it in non-Heideggerian terms, is the failure to articulate the fundamental attitude of religiosity permeating the perspective of the life-world.
In the very last sentence of the “Introduction” to The Second Sex, Simone de Beauvoir promises that the book will give her readers the means “to comprehend the difficulties with which (women) collide in the moment in which, trying to make their escape from the sphere hitherto assigned them, they aspire to participate in the human Mitsein.” But what is this “human Mitsein” in which women, according to Beauvoir, aspire to participate?
[F]or now it suffices to see that the concept ‘land’ originally bore a trace of the ontological meaning revealed in Heidegger’s understanding of earth. Indeed, one merely need recall J.S. Mill’s declaration that land is a gift to all when he writes, ‘No man made the land. It is the original inheritance of the whole species.’
Heidegger acknowledges that for Aristotle the zóon politikon is a speaking animal, but he is quick to project the teaching of Plato onto the speech of the zóon politikon. The speaking citizen does not overcome the inauthentic preoccupation that pervades the rule of the They in everydayness, and his deliberative speech in the public space of the polis is, Heidegger claims, trapped in ‘habits’, ‘fashion’, ‘immediate vogue’, ‘idle talk’.
There is thus for Foucault a fourfold shift, the question is no longer that ‘of truth, but of being; not of nature, but of man; not of the possibility of understanding, but of the possibility of a primary misunderstanding;’ and finally and with respect to science the shift has been ‘from the possibility of a science of nature to the possibility for man to conceive of himself.’ Thus Foucault has all along been speaking of Heidegger if indeed by way of Nietzsche and Hölderlin.
Heidegger calls his own way of philosophical speaking an unfolding (Entfaltung) of the guiding question of Nietzsche in view of his fundamental metaphysical position (Grundstellung). This unfolding stands under the sign of a confrontation (Auseinandersetzung) with the fundamental metaphysical position of Nietzsche, with his answer to the guiding question of philosophical thinking.
has a new book
Seven essays on how art can get us beyond the nihilistic ontotheology of the modern age.
Heidegger provides in a clue in one of the rare passages in Being and Time in which he uses the word action (Handeln) explicitly. Here Heidegger brings up the term ‘action’ merely to express his reservations about using the term, as he says that action “must be taken so broadly that ‘activity’ will also embrace the passivity of resistance”. For Heidegger, the term ‘action’ must be understood so broadly that it includes passivity as well.
Heidegger’s philosophy of technology, described in his Bremen lectures and discussed further at his seminar in Le Thor, in many ways paints a dark picture of our current mode of living in this world. We have become dependent on technology and now only relate to the world for the sake of how it can be applied.
[W]ithin the ontological ordering of Ge-stell, IT reveals the earth as the globe. The globe, nowadays both a ready-to-hand entity and a constitutive element of being-in-the-world, is a technological being in that literally and ontologically it is an outcome of the IT apparatus.
How does the god enter philosophy? he explains, “leads back to the question, What is the origin of the ontotheological essential constitution of metaphysics?” [...] God’s entering—or perhaps we ought to say his being dragged—into the ambit of human thinking is the determining event in the Western metaphysical tradition.
Jay Bernstein, Simon Critchley, Daniel Dahlstrom, Jennifer Anna Gosetti-Ferencei, Matthias Fritsch, Dimitir Ginev, Lawrence Hatab, Don Ihde, Leslie MacAvoy, Eduardo Mendieta, Yujin Nagasawa, Anne O'Bryne, Kelly Oliver Robert Scharff, Hugh Silverman, Peter Paul Verbeek
The very supposition that there is (or even could be) a single meaning of being in general is something that the later Heidegger argues we should transcend as part of the ontotheological legacy of Western metaphysics—along with the very idea of a creator God who stands outside the secular world, implicitly unifying the meaning of exis- tence (that is, both the meaning of the universe and of our own lives) from his God’s eye perspective or “view from nowhere”.
We are not beings, who are in a world, but always already in a world in our being, being-in-the-world. Similarly, the world is not constructed along mathematical, scientific lines, but encountered through experience and living.
The festival as bridal festival is thus thought by Heidegger as the most singular and unique, and at the same time most communal and universal Anfang and Ereignis through which the history of Dasein/humanity as Seynsgeschichte originates and issues, inherits and traduces itself.
The entire history of philosophy revolves around presence (i.e. false nearness) no less than science does. For Heidegger, the only way to think the essence of thing is to recognise that things have a ‘fourfold’ structure.
From
A new translation
Translated by Phillip Jacques Braunstein
Heidegger's last public university lecture before the end of World War II
Human beings can only make music through being attuned to and listening to the quivering that grants attunements. That is, it is the originary quivering that enables human beings to be musical, thus being used by propriation (Ereignis) to allow music itself to make way to music.
[link updated]
In our experience of a chair or table, we grasp first the nest, or network of significations, the environment out of which things appear to us: 'das Bedeutsame ist das Primäre'. It is in this context that Heidegger here uses the expression 'it worlds', the first of many such formulations. The world is the context of significations.
Silence, equivocation and duplicity are here all subsumed together as modes of speech. Silence becomes its opposite: a mode of speech. Silence becomes a mode of speech about nothing.
The matter itself, the matter of philosophy, is already decided from the outset of Hegel’s thinking. The matter of philosophy is determined as metaphysics, as the Being of beings in the form of subjectivity. The matter of philosophy as subjectivity is already presupposed.
Heidegger is concerned to get back behind this state of affairs to a thinking attuned to the being that abandons it. While his style (not to mention his vocabulary) makes a number of dramatic shifts, Heidegger is looking in each of his writings for a mood that might place thinking back into being’s furious withdrawal and hold it there.
Because language as naming wasn’t always here; we weren’t always here. One or maybe two aspects of the fourfold (depending on your view of gods) were not always here, and there is no guarantee that we will always be around.
That Ereignis is a typical term in Heidegger's philosophy attests to the extent to which he has appropriated the ordinary Japanese word koto ba. Obviously, Heidegger interprets koto ba in an idiosyncratic manner in accordance with his intonations on the nature of language, the nature of language as the house of Being, the nature of language as the Heideggerian dialogue.
Friday and Saturday, April 29th and 30th El Centro College, Dallas 801 Main St, Dallas, TX 75202
Heidegger's point is that if the ego is understood to be the Being of beings, the material world is dominated by the subject's arbitrary will for more power. As a result, the highest values are those related to the freedom and autonomy of the ego—the transhuman vision follows suit by seeking to fulfill these goals through the radical alteration of material existence, including human bodies and brains.
As for the transformation into “pure luminosity” which Heidegger refers to as the goal of Indian thinking, this “pure luminosity” is a translation of “reine Helle” - a phrase not only resonant of but also an etymon of the English phrase ‘pure hell’. For both the German Hellen and Hallen, and the English ‘hell’ share the same root - though the German adjective hell means simply ‘bright’ or ‘light’.
Making the implicit lead understanding of being for the ancient Greeks as standing presence explicit allows Heidegger to break with the metaphysical casting of human being, in order to recast it as exposed ex-sistence (standing-out) in the temporal clearing of truth, the Da. Truth is now not a property of statements, but the disclosedness of beings to Dasein in the clearing.
[H]umans have always strived to develop “modern” technology and to become truly “modern” in the Heideggerian sense. The danger stemming from the rule of das Gestell is thus not only transient and solely directed toward contemporary Western society, but also I will argue that humans can only be humans as the ones challenged by the rule of das Gestell.
[S]ince there can be non-symbolic, non-linguistic worlds, what Heidegger calls 'world' in Being and Time is not identical with any recognizable sense of 'language', including Heidegger's own later use of that term.
If the topology of being is the said but unthought difference that sustains the logic of truth (alētheia), if it is the open clearing (Lichtung) of self-concealing sheltering, then the tautology of being is the said—with the word auto, which is why ‘authenticity’ will always be the most suitable translation of Eigentlichkeit—but unthought event (Ereignis) of that matter, of it-itself in its self-withholding. And if Heidegger’s topology is essentially also a tautology, then we need to free ourselves of the tendency to think the topology of being from the aesthetics and metaphysics and even poetics of time-space. The derivation goes rather the other way, from the unthought correlation of Lichtung and Ereignis, a correlation not thought through even by Heidegger himself.
When Heidegger defines evil on the day after Germany’s surrender as a hidden, self-disguising “uprising”, he is evading or repressing the fact that he saw the evil at the time of the uprising of 1933 and explicitly endorsed it. But perhaps these very acts of evasion and repression confirm Heidegger’s definition: dishonesty is part of the concealment that belongs to evil.
Heidegger envisages truth as the ongoing (in a way that is history- or epoch-making) and irreducible strife between the essence of truth as un-truth, or concealment, and the event of truth as unconcealment.
Version 3.0 The revised, emended and extended e-book edition on artefact
With an appendix reinterpreting quantum mechanical indeterminacy phenomenologically.
Behind the interface there is merely a numerical representation of the beings shown along with the network which is physically spread over the entire globe without the geographical scattering being sensuously experienceable as such, and without the user having to understand anything at all about digital code. Nevertheless, Dasein knows that it is approximating beings from all over the world and thus appropriating them.
In Slaughterhouse-Five, Billy Pilgrim’s experience of his world is very much a phenomenological one. Instead of interpreting his world through the lens of an overarching theory and accepting the narratives given by others, he simply takes in the sensations as they come. Being unstuck in time and transported back and forth, he really has no other choice.
[Heidegger] brings to the fore precisely what the philosophical tradition had ignored or withheld--the moment of call over against that of form, of mission over against presence, of being grasped over against surveying, of event over against object, of response over against concept, even the humility of reception over against the pride of autonomous reason, and generally the stance of piety over against the self-assertion of the subject.
has been
There are no simply, sheerly present things; for everything is openly or concealedly readyto- hand, and what is ready-to-hand-the hammer when one takes hold of it and uses it-is not sheerly present as a self-contained positivity. Rather, it is extended beyond itself into the referential totality by which it is determined, its presence limited and yet rendered possible by its insertion in that totality.
From
A new translation
Translated by Gregory Fried and Richard Polt
Two lecture courses from 1933-4.
Being a container, the jug gathers by taking and holding, but it further reveals the fourfold by pouring forth. Its out-pouring is a gift which regenerates the interplay of the fourfold. How is the fourfold gathered in the jug?
It is possible that Heidegger would be dismissive of the results of the scientific discovery of mirror neurons and the social neuroscience opened up by fMRI research.Yet an alternative reading is that he leaves a place for the results of scientific research, albeit as a derivative form of being-in-the-world, knowledge.
As an Event, being is essentially ‘ecstatic’: when the epochal sense of reality changes, so does a new ground of unfolding come forth. Altogether, the Event does not signify infinite permanency and duration of a ground, but a becoming of being in the fangs of time; that is, a becoming of the finite grounds of being. Such unity of being and becoming in Ereignis shows how the ground changes through the history and hence how the realm of being is not permanently durable, but finite and ecstatic.
A Review-Essay of Andrew Feenberg’s Heidegger and Marcuse: The Catastrophe and Redemption of History
Can there, then, be a régime of the fundament, an organization (like socialism, perhaps) that can be separated from representation? To maintain so is to confuse the phenomenological turn with the Hegelian-Marxist one.
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Created 1995/04/18
Last updated 2012/1/30
Pete