Heidegger on the connection between nihilism, art, technology, and politics, Hubert L. Dreyfus
Engaged agency and background in Heidegger, Charles Taylor
Wittgenstein, Heidegger, and the reification of language, Richard Rorty
The second edition drops Olafson, Hall, and Rorty, and adds:
The principle of phenomenology, Taylor Carman
Laying the ground for metaphysics: Heidegger's appropriation of Kant, William Blattner
Truth and the essence of truth in Heidegger's thought, Mark Wrathall
The fourfold, Julian Young
In his introduction, the editor offers this description of Ereignis:
Epochs in the history of being are brought about through what Heidegger calls an Ereignis,
a word meaning "event" but tied to the idea of "owness" or "appropriation" (eigen),
and so suggesting "an event of coming-into-its-own>." If unconcealment results from an event
within being and so is not something humans do, it follows that the concealment running through
the history of metaphysics is also something that happens within being itself.
Concealment inevitably accompanies every emerging-into-presence in this sense: just as the items
in a room can become visible only if the lighting that illuminates them itself becomes invisible,
so things can become manifest only if this manifesting itself "stays away" or "withdraws." This
first-order concealment is unavoidable and innocuous. But it becomes aggravated by a second-order
concealment that occurs when the original concealment itself is concealed. That is, insofar as
humans are oblivious to the fact that every disclosedness involves concealment, they fall into
the illusion of thinking that nothing is hidden, and that everything is totally out front.
Michael Zimmerman, in his essay, notes the resonances between Ereignis and Asian thought.
[...L]ater Heidegger's notion of the event of appropriation (Ereignis), which gathers mortals together
into the luminous cosmic dance with gods, earth, and sky, bears important similarities to Buddhism's
mutual coproduction and Lao Tsu's tao, both of which are regarded as nonanthropocentric.
Ereignis, sun-yata, tao: these may be different names for the acausal, spontaneous arising and
mutually appropriating play of phenomena. In suggesting that Ereignis "gives" time and being,
Heidegger opens himself to the criticism that he is inventing a "metaphysics" of nothingness.
Nevertheless, Dogen (1200-53 A.D.), founder of Zen's Soto sect, analyzed the temporality of absolute
nothingness in a way that has significant affinities both with early Heidegger's notion of temporality
as the "clearing" for presencing and with later Heidegger's notion of the mutually appropriative
play of appearances.
The Thinging of the Thing: The Ethic of Conditionality in Heidegger's Later Work, James C. Edwards
The Truth of Being and the History of Philosophy, Mark B. Okrent
Derrida and Heidegger: Interability and Ereignis, Charles Spinosa
Heidegger, Contingency, and Pragmatism, Richard Rorty
Four of these essays appeared in the earlier Heidegger: A Critical Reader, below,
but the rest are new to this volume, and all are generally of an exceptional quality and from
the leading contributors in the evolving field of Heidegger scholarship. Heidegger's works
continue to be translated and published, and our understanding of his themes is improving.
This volume is both the most comprehensive collection of essays on Heidegger to date, and also
has the most recent interpretations.
Edited by Christopher Macann, London, Routledge, 1996.
The mirror with the triple reflection, Marléne Zarader
Dasein as praxis: the Heideggerian assimilation and radicalization of the practical philosophy of Aristotle, Franco Volpi
Heidegger and Descartes, Jean-Luc Marion
Heidegger's Kant interpretation, Christopher Macann
Critical remarks on the Heideggerian reading of Nietzsche, Michel Haar
Heidegger's conception of space, Maria Villela-Petit
The ekstatico-horizonal constitution of temporality, Francoise Dastur
Way and method: hermeneutic phenomenology in thinking the history of being, Friedrich-Wilhelm von Herrmann
The end of philosophy as the commencement of thinking, Samuel IJsseling
Does the saving power also grow? Heidegger's last paths, Otto Pöggeler
Heidegger's idea of truth, Ernst Tugendhat
Wittgenstein and Heidegger: language games and life forms, Karl-Otto Apel
Diacritics volume 19 numbers 3-4 Heidegger: Art and Politics
Edited by Rodolphe Gasché and Anthony Appiah, Baltimore, The John Hopkins University Press, 1989.
Comment donner raison? 'How to Concede, with Reasons?', Jacques Derrida
Politics and Modern Art--Heidegger's Dilemma, Jean-Joseph Goux
Flight of Spirit, John Sallis
Required Reading, Philippe Lacoue-Labarthe
On the Errancy of Dasein, Stephen Watson
The Differends of Man, Avital Ronell
Heidegger and the Earth, Jacques Taminiaux
Adorno and Heidegger, Fred Dallmayr
"Like the Rose--without Why": Postmodern Transcendentalism and Practical Philosophy, Rodolphe Gasché
The Reception of Heidegger's Thought in American Literary Criticism, Krzysztof Ziarek
Heidegger Fort Derrida, Ned Lukacher
Endings Questions of Memory in Hegel and Heidegger
Edited by Rebecca Comay and John McCumber, Evanston, Illinois, Northwestern University Press, 1999.
Heidegger-Hegel: An Impossible "Dialogue"?, Dominique Janicaud
The History of Being and Its Hegelian Model, Michel Haar
Circulation and Constitution at the End of History, David Kolb
"We Philosophers": Barbaros medeis eisito, Robert Bernasconi
Ruins and Roses: Hegel and Heidegger on Sacrifice, Mourning, and Memory, Dennis J. Schmidt
The Hegelian Legacy in Heidegger's Overcoming of Aesthetics, Jacques Taminiaux
Hegel's Art of Memory, Martin Donougho
Heidegger on Hegel's Antigone: The Memory of Gender and the Forgetfulness of the Ethical Difference, Kathleen Wright
Stuff . Thread . Point . Fire: Hölderlin on Historical Memory and Tragic Dissolution, David Farrell Krell
Stone, John Sallis
From Phenomenology to Thought, Errancy, and Desire Essays in Honor of William J. Richarson, S.J.
Edited by Babette E. Babich, Dordrecht, Netherlands, Kluwer, 1995.
Part I: Essays on the Early Heidegger, the Late Heidegger, Heidegger I/II, The Beiträge
Through Phenomenology to Concealment, Graeme Nicholson
Authenticity, Poetry, God, Karsten Harries
The Power of Essential Thinking in Heidegger's Beitraege zur Philosophie (Vom Ereignis), George Kovacs
Raising Atlantis: The Later Heidegger and Contemporary Philosophy, David Kolb
Surplus Being: The Kantian Legacy, Richard Kearney
Existenz in Incubation Underway Toward Being and Time, Theodore Kisiel
"Heidegger I," "Heidegger II," and Beiträge zur Philosophie (Vom Ereignis), Parvis Emad
Reticence and Resonance in the Work of Translating, Kenneth Maly
Das Gewesen: Remembering the Fordham Years, Thomas Sheehan
Part II: Through Phenomenology to Thinking: The Turning of the Existential Question
The Turn, Joan Stambaugh
Letter to Bill Richardson, Charles E. Scott
Part III: The Political and The Philosophical: Arrant Errancy
Dark Hearts: Heidegger, Richardson, and Evil, John D. Caputo
Heidegger's Fall, William J. Richardson, S.J.
"I Will Tell You Who You Are." Heidegger on Greco-German Destiny and Amerikanismus, Robert Bernasconi
The Uses and Abuses of Aristotle's Rhetoric in Heidegger's Fundamental Ontology: The Lecture Course, Summer, 1924, P. Christopher Smith
On Empty and Full Speech: Intelligibility and Change in the Public World, James Bohman
Part IV: The Ethics of Desire: Philosophy and Psychoanalysis
Lacan and Heidegger: The Ethics of Desire and the Ethics of Authenticity, Richard Capobianco
Adaequatio Sexualis, Charles Shepherdson
Ontical Craving Versus Ontological Desire, Michael E. Zimmerman
Part V: Psychoanalysis, Science, and the World: Calculation and Transfiguration
Reflections on the "Foundations" of Psychology and Psychoanalysis, Joseph J. Kockelmans
Heidegger and Freud, Fred Dallmayr
Heidegger's Longest Day: Twenty-Five Years Later, Patrick A. Heelan
Heidegger's Philosophy of Science: Calculation, Thought, and Gelassenheit, Babette E. Babich
The World as a Whole, Alphonso Lingis
Martin Heidegger, William Richardson, S.J.
There an excerpt of Parvis Emad on the shift from dasein to Ereignishere.
Heidegger: A Critical Reader.
Edited by Hubert L. Dreyfus & Harrison Hall, Oxford, Blackwell, 1992.
Dasein's Disclosedness, John Haugeland
Heidegger's Categories in Being and Time, Robert Brandom
The Familiar and the Strange: On the Limits of Praxis in the Early Heidegger, Joseph P. Fell
Early Heidegger Being, the Clearing, and Realism, Theodore R. Schatzki
Existential Temporality in Being and Time (Why Heidegger is not a Pragmatist), Wiliiam D. Blattner
History and Commitment in the Early Heidegger, Charles B. Guignon
The Truth of Being and the History of Philosophy, Mark B. Okrent
Attunement and Thinking, Michel Haar
Heidegger's History of the Being of Equipment, Hubert Dreyfus
Work and Weltanschauung: The Heidegger Controversy from a German Perspective, Jurgen Habermas
Heidegger, Contingency, and Pragmatism, Richard Rorty
Who is Heidegger's Nietzsche? (on the Very Idea of the Present Age), Randall E. Havas
Heidegger, Language, and Ecology, Charles Taylor
Derrida and Heidegger: Interability and Ereignis, Charles Spinosa
In his essay "Derrida and Heidegger", Charles Spinosa quotes Heidegger on Ereignis
in On Time and Being and then remarks:
Once we understand that, by "Ereignis," Heidegger means the tendency to make things show up in the most resonant
way, we can see that Heidegger is simply saying here that some time around the fifth century BC, the style of
revealing appropriate for craftsmen producing things urged itself upon the early philosophers as a sort of mot juste
that they were lucky enough to receive as the most resonating (gathering) account of how things showed up in general.
Focusing on terms that articulated this practice seemed to bring people and things into their own, and the West has
thought out of this Greek understanding ever since.
Heidegger and Asian Thought.
Edited by Graham Parkes, Honolulu, University of Hawaii Press, 1987.
Heidegger and Vedanta: Reflections on a Questionable Theme, J. L. Mehta
West-East Dialogue: Heidegger and Lao-tzu, Otto Pöggeler
Heidegger, Taoism, and the Question of Metaphysics, Joan Stambaugh
Heidegger and Our Translation of the Tao Te Ching, Paul Shih-yi Hsiao
Thoughts on the Way: Being and Time via Lao-Chuang, Graham Parkes
Reflections on Two Addresses by Martin Heidegger, Keiji Nishitani
The Encounter of Modern Japanese Philosophy with Heidegger, Yasuo Yuasa
On the Origin of Nihilism--In View of the Problem of Technology, Akihiro Takeichi
Heidegger's Bremen Lectures: Towards a Dialogue with His Later Thought, Kohei Mizoguchi
Language and Silence: Self-Inquiry in Heidegger and Zen, Tetsuaki Kotoh
Afterwords--Language, Graham Parkes
Heidegger's Way with Sinitic Thinking, Hwa Yol Jung
Mudra as Thinking: Developing Our Wisdom-of-Being in Gesture and Movement, David Michael Levin.
Heidegger and Foucault Critical Encounters.
Edited by Alan Milchman and Alan Rosenberg, Minneapolis, University of Minnesota Press, 2003.
Towards a Foucault/Heidegger Auseinandersetzung, Alan Milchman and Alan Rosenberg
"Being and Power" Revisited, Hubert L. Dreyfus
Heidegger and Foucault: Escaping Technological Nihilism, Jana Sawicki
Nietzsche, Heidegger, and Foucault: Nihilism and Beyond, Steven V. Hicks
Subjecting Dasein, Ladelle McWhorter
Foucault and Heidegger on Kant and Finitude, Béatrice Han
Epistemes and the History of Being, Michael Schwartz
Reading Genealogy as Historical Ontology, Stuart Elden
The Ethics and Politics of Narrative: Heidegger + Foucault, Leslie Paul Thiele
Heidegger, Foucault, and the "Empire of the Gaze": Thinking the Territorialization of Knowledge, William V. Spanos
Heidegger, Foucault, and the Askeses of Self-Transformation, Edith Wyschogrod
From Foucault to Heidegger: A One-Way Ticket?, Rudi Visker
Lightness of Mind and Density in the Thought of Heidegger and Foucault, Charles E. Scott
Heidegger and Jaspers.
Edited by Alan M. Olson, Philadelphia, Temple University Press, 1994.
Heidegger and Jaspers, Paul Tillich
Heidegger's Philosophy of Being from the Perspective of His Rectorate, Leonard H. Ehrlich
Shame, Guilt, Responsibility, Karsten Harries
The Psychological Dimension in Jasper's Relationship with Heidegger, Harold H. Oliver
On the Responsibility of Intellectuals, Joseph Margolis
Jaspers and Heidegger: Philosophy and Politics, Tom Rockmore
Heidegger and Jaspers on Plato's Idea of the Good, Klaus Brinkmann
The Space of Transcendence in Jaspers and Heidegger, Stephen A. Erickson
The Concept of Freedom in Jaspers and Heidegger, Krystyna Gorniak-Kocikowska
Heidegger's Debt to Jaspers's Concept of the Limit-Situation, William D. Blattner
Heidegger and Language.
Edited by Jeffery Powell, Bloomington, Indiana University Press, 2013.
Heidegger's Ontological Analysis of Language, Daniel O. Dahlstrom
Listening to the Silence: Reticence and the Call of Conscience in Heidegger's Philosophy, Walter Brogan
In Force of Language: Language and Desire in Heidegger's Reading of Aristotle's Metaphysics Θ, William McNeill
The Secret Homeland of Speech: Heidegger on Language, 1933—1934, Richard Polt
The Logic of Thinking, John Sallis
Giving Its Word: Event (as) Language, Krzysztof Ziarek
Heidegger's Poietic Writings: From Contributions to Philosophy to Das Ereignis, Daniela Vallega-Neu
Poets as Prophets and as Painters: Heidegger's Turn to Language and the Hölderlinian Turn in Context, Robert Bernasconi
Truth Be Told: Homer, Plato, and Heidegger, Dennis J. Schmidt
The Way to Heidegger's "Way to Language", Jeffrey L. Powell
Is There a Heidegger—or, for That Matter, a Lacan—Beyond All Gathering?, David Farrell Krell
Heidegger and the Question of the "Essence" of Language, Françoise Dastur
Dark Celebration: Heidegger's Silent Music, Peter Hanly
Heidegger with Blanchot: On the Way to Fragmentation, Christopher Fynsk
Heidegger and Modern Philosophy.
Edited by Michael Murray, New Haven, Yale University Press, 1978.
Heidegger and Symbolic Logic, Albert Borgmann
The Overcoming of Metaphysics through Logical Analysis of Language, Rudolf Carnap
Heidegger's Critique of Science and Technology, Harold Alderman
Heidegger's Sein und Zeit, Gilbert Ryle
Fundamental Ontology and the Search for Man's Place, Kersten Harries
On Heidegger on Being and Dread, Ludwig Wittgenstein
Being as Appropriation, Otto Pöggeler, translated by Rüdiger H. Grimm
Thinking about Nothing, Stanley Rosen
The Task of Hermeneutics, Paul Ricoeur
The Historicity of Understanding as Hermeneutic Principle, Hans-Georg Gadamer
Heidegger on the Metaphor and Philosophy, Ronald Bruzina
Heidegger's Linguistic Rehabilitation of Parmenides' 'Being',George Vick
Husserl and Heidegger: Philosophy's Last Stand, Hubert Dreyfus and John Haugeland
Overcoming the Tradition: Heidegger and Dewey, Richard Rorty
Heidegger and Wittgenstein: A Second Kantian Revolution, Ross Mandel
Heidegger and Ryle: Two versions of Phenomenology, Michael Murray
Martin Heidegger at Eighty, Hannah Arendt
Heidegger as a Political Thinker, Karsten Harries
History, Historicity, and Historiography in Being and Time, David Couzens Hoy.
The Wittgenstein piece is from some remarks he made at Moritz Schlick's (the founder
of Logical Positivism) on December 30, 1929.
I can readily think what Heidegger means by Being and Dread. Man has the impulse to run
up against the limits of language. Think, for example, of the astonishment that anything exists.
This astonishment cannot be expressed in the form of a question, and there is also no answer
to it. Everything which we feel like saying can, a priori, only be nonsense. Nevertheless,
we do run up against the limits of language. This running-up against Kierkegaard also
recognized and even designated it in a quite similar way (as running-up against Paradox).
This running-up against the limits of language is Ethics. I hold that it is truly
important that one put an end to all the idle talk about Ethics--whether there be knowledge,
whether there be values, whether the Good can be defined, etc. In Ethics one is always
making the attempt to say something that does not concern the essence of the matter and
never can concern it. It is a priori certain that whatever one might offer as a definition
of the Good, it is simply a misunderstanding to think that it corresponds in expression
to the authentic matter one actually means (Moore). Yet the tendency represented by the
running-up against points to something. St. Augustine already knew this when he said:
What, you wretch,so you want to avoid talking nonsense? Talk some nonsense, it makes no difference!
Although it is often said that Wittgenstein did not know the history of philosophy, that he
was an engineer that learned logic from Russell and Whitehead, and went on to develop
his own philosophy without bothering to read other philosophers, in this passage he
refers to three other philosophers one does not associate with the analytical branch
of philosophy. One wonders what the others in the Vienna thought of these comments.
In his essay, Otto Pöggeler writes this about Ereignis:
Being, taken as the unavailable and at each time historical destining of Being [Seinsgeschick],
reveals itself as its meaning, or in its openness and truth, as the event of appropriation [Ereignis].
"Ereignis' does not mean here, as it still did within the terminology of Being and Time,
a certain occurrence or happening, but rather Dasein's complete self-realization in Being, and Being's
appropriation [zueignen] to Dasein's authenticity. The word 'Ereignis' cannot be made
plural. It determines the meaning of Being itself.
Heidegger and Plato Toward Dialogue.
Edited by Catalin Partenie and Tom Rockmore,
Evanston Illinois, Northwestern University Press, 2005.
On the Purported Platonism of Heidegger's Rectoral Address, Theodore Kisiel
Plato's Legacy in Heidegger's Two Readings of Antigone, Jacques Taminiaux
Imprint: Heidegger's Interpretation of Platonic Dialectic in the Sophist Lectures (1924--25), Catalin Partenie
Truth and Untruth in Plato and Heidegger, Michael Inwood
Heidegger and the Platonic Concept of Truth, Enrico Berti
Amicus Plato magis amica veritas: Reading Heidegger in Plato's Cave, Maria del Carmen Paredes
Heidegger on Truth and Being, Joseph Margolis
With Plato into the Kairos before the Kehre: On Heidegger's Different Interpretations of Plato, Johannes Fritsche
Remarks on Heidegger's Plato, Stanley Rosen
Heidegger's Uses of Plato and the History of Philosophy, Tom Rockmore
These essays examine Heidegger's interpretation of Plato in his lectures on the dialogs The Sophist, Theaetetus, and The Republic,
along with Heidegger's remarks on Plato and his concept of truth, with comparison to Aristotle in several places. The essays
by Kisiel, Fritsche, and Rockmore will be of interest to those following the debate on Heidegger's politics.
Heidegger and Praxis. Edited by Thomas J. Nenon,
Memphis, Volume XXVIII Supplement of The Southern Journal of Philosophy, 1990.
The Question of Human Freedom in the Later Heidegger, Michel Haar, response from Kathleen Wright
The Familiar and the Strange: On the Limits of Praxis in the Early Heidegger, Joseph P. Fell, response from Dennis J. Schmidt
Dasein's Disclosedness, John Haugeland, response from Mark Okrent
On the Ordering of Things: Being and Power in Heidegger and Foucault, Hubert L. Dreyfus, response from Ron Bruzina
Truth as Disclosure: Art, Language, History, Charles Guignon, response from Thomas J. Nenon
Heidegger's Destruction of Phronesis, Robert Bernasconi, response from Walter Brogan
Thinking, Poetry and Pain, John D. Caputo
The Limitations of Heidegger's Ontological Aestheticism, Michael E. Zimmerman
Heidegger and Psychology. Edited by Keith Hoeller,
Seattle, Washington, Review of Existential Psychology &
Martin Heidegger's Zollikon Seminars, Medard Boss
Daseinsanalysis and Freud's Unconscious, Joseph J. Kockelmans
Befindlichkeit: Heidegger and the Philosophy of Psychology, Eugene T. Gendlin
Madness and the Poet, Jeffner Allen
Psychotherapy: Being One and Being Many, Charles E. Scott
The Mirror Inside: The Problem of the Self, William J. Richardson
The Opening of Vision: Seeing Through the Veil of Tears, David Michael Levin
Phenomenology, Psychology, and Science, Keith Hoeller
The Place of the Unconscious in Heidegger, William J. Richardson
A Bibliography on Martin Heidegger For the Behavioral Scientists, François H. Lapointe
Heidegger and Rhetoric.
Edited Daniel M. Gross and Ansgar Kemman, Albany, State University of New York Press, 2005.
Introduction: Being-Moved: The Pathos of Heidegger's Rhetorical Ontology, Daniel M. Gross
Heidegger as Rhetor: Hans-Georg Gadamer Interviewed by Ansgar Kemmann
Hermeneutic Phenomenology as Philology, Mark Michalski
A Matter of the Heart: Epideictic Rhetoric and Heidegger's Call of Conscience, Michael J. Hyde
Alltäglichkeit, Timefulness, in the Heideggerian Program, Nancy S. Struever
Rhetorical Protopolitics in Heidegger and Arendt, Theodore Kisiel
Heidegger's Restricted Conception of Rhetoric, Otto Pöggeler
Selected Bibliography: Heidegger and Rhetoric
Heidegger's deepest engagement with rhetoric was in his summer semester 1924 class on "Fundamental ideas in Aristotelian philosophy" at Marburg,
published as GA 18. The central text used in the course was Aristotle's Rhetoric II.
The essays in this book mainly center on that lecture.
In his Introduction Gross argues that this lecture course contains Heidegger's most
substantial enagement in political philosophy,
that Heidegger's study of Aristotle's discussion of rhetoric provided him with
the insights that lead to Being and Time, but were never discussed explicitly again.
According to Heidegger's reading of Aristotle, Being-with-one-another turns out to be
only one way of being among many--living and nonliving, human and nonhuman.
The shared ontology of all Being, claims Heidegger,
is grounded in the categories of Aristotle's Physics....What we share with things
of all sorts is body-in-movement, a movement characterized by pathos.
Heidegger sees this as one of Aristotle's most profound insights into the nature of
rhetoric: Being-moved--the heart of rhetorical thought--necessarily
exceeds the rational psyche because people have bodies of a certain sort.
We are there, we grow and decompose, we can be damaged or excited,
mobilized or dispersed....Being-moved in a human way is thus
a continuous function of physiology and shared minds.
What we have here is "embodied philosophy" at its most literal.
The interview with Gadamer, and the three essays that follow, explore various
aspects of the lecture course,
while Kisiel's essay places it in its historical context.
Finally, Pöggeler's essay explores the place of rhetoric over Heidegger's entire career.
Guilt as Management Technology: A Call to Heideggerian Reflection, Ladelle McWhorter
Heidegger and Ecology, Hanspeter Padrutt
Earth-Thinking and Transformation, Kenneth Maly
Singing the Earth, Gail Stenstad
Call of the Earth: Endowment and (Delayed) Response, Robert Mugerauer
The Word's Silent Spring: Heidegger and Herder on Animality and the Origin of Language, Tom Greaves
Environmental Management in the 'Age of the World Picture', Dennis Skocz
Humanity as Shepherd of Being: Heidegger's Philosophy and the Animal Other, Donald Turner
The Path of a Thinking, Poeticizing Building: The Strange Uncanniness of Human Being on Earth, Steven Davis
There Where Nothing Happens: The Poetry of Space in Heidegger and Arellano, Remmon E. Barbaza
Meeting Place, Thomas Davis
Eating Ereignis, or: Conversation on a Suburban Lawn, Ladelle McWhorter and Gail Stenstad
Down-to-Earth Mystery, Gail Stenstad
McWhorter's essay serves as an introduction of the distinction between technological calculative thinking and reflective thinking.
Padrutt's paper from 1992, when the original edition of this book was published, is a classic paper of this field of study.
It's translated by Kenneth Maly, who provides valuable footnotes and who also wrote the next paper, on how reflective thinking can be tranformative.
Stenstad's "Singing the Earth" extends Maly's thinking, going further along the path of thinking man's belonging with the earth.
Mugerauer's essay explores the contributions of Jean-Luc Marion's work on giveness.
The next three essays are more specifically on animals. The first by Greaves explores their distinction from humans and how that is reflected in language.
Skocz reflects on the use of information systems to study or manage animals. Turner examines the ethical dimensions of Heidegger's thinking beyond Heidegger's own considerations of animals.
The third section's essays are about dwelling on the earth. Davis uses Heidegger's interpretation of Sophocles' Antigone to discuss man's uncanniness and homelessness.
Barbaza finds an opening in Juan Arellano's painting Cloudy Day, while Davis uses Wendell Berry's Home Economics and Der Feldweg.
McWhorter and Stenstad have a dialogue on food and our ignorance about how it arrives on our table from the earth.
Finally Stensted tackles how to overcome our feelings of helplessness when we witness the destruction of the earth, through the opening to thinking in Contributions to Philosophy.
Heidegger and The Greeks Interpretive Essays.
Edited by Drew A. Hyland and John Panteleimon Manoussakis, Bloomington, Indiana University Press, 2006.
First of All Came Chaos, Drew A. Hyland
Contributions to the Coming-to-Be of Greek Beginnings: Heidegger's Inceptive Thinking , Claudia Baracchi
At one time, not so long ago, studying Greek philosophers had become a deadly dull affair.
What the Greeks had done was important to the foundations and the story of philsophy, yet long ago. It was, of course, important to tell and learn this history, but the important stuff lay ahead of the Greeks, with the thinkers that had built on the work their works, through succeeding generations, to the end of the path, to where the present day philosphers were clearing new paths.
The problem was that contemporary philosophers weren't making much headway.
They had come to a place where they spoke specialized languages to themselves, discussing matters divorced from real concerns for thinking beings and the world they lived.
And the Greek history was just something to be repeated to the next generation, so that they might understand the map that lead to the place philsophy was at.
Then along came Heidegger, who began to ask anew the questions the Greeks had asked themselves, thinking through those questions again, yet in a new way, knowing the map of where philosophy had reached, and folding the insights that gave back into the questions the Greeks had asked.
Asking the questions in a new ways. Ways that revealed new forks in the ancient paths; new paths to think through.
Paths that lead to new places for philosophy to think, and be relevant and exciting again.
This collection carries on the reexamination of the Greeks' thinking that was started by Heidegger, and has been carried on by original thinkers in books such as Heidegger and Plato, The Presocratics after Heidegger, and many other essays scattered through the vast secondary that has followed the new paths pointed and hinted at in Heidegger's thinking.
Drew A. Hyland looks for the ontological difference in the Greek beginning.
Claudia Baracchi looks for the positive and negative turns, from affirmation to oblivion, and back.
Walter Brogan teases out how correctness and creativity work together and differently, pulling in different directions, and complementing each other, both disclosing truth.
Peter Warnek looks into how strangeness guides the work of translation, teasing out differences and bringing thinkers together.
Günter Figal examines Heidegger on Aristotle on how speaking gathers differences together to say something new.
William Richardson traces revelation from the Greeks through Heidegger to Lacan.
Dennis Schmidt reads the Greeks on death, and what the anxiety around it reveals about the body's role.
Francisco Gonzalez critically follows Heidegger reading of Aristotle's Ethics in the 1924 lecture course, possibly the most discussed lectures that remains to be translated.
Gregory Fried discusses the tensions between seeking and holding knowledge via the allegory of the cave.
Finally, John Sallis, also reads that allegory, and how different paths lead from it.
Heidegger and The Quest For Truth.
Edited by Manfred A. Frings, Chicago, Quandrangle Books, 1968.
Introduction, Manfred S. Frings
A Letter From Heidegger, with Commentary, W. J. Richardson, S.J.
Truth, Process, and Creature in Heidegger's Thought, John M. Anderson
The Critique of Subjectivity and Cogito in the Philosophy of Heidegger, Paul Ricoeur
The Question of Ethics in the Thought of Martin Heidegger, Bernard J. Boelen
Rethinking Metaphysics, Calvin O. Schrag
On the Essence of Technique, A. F. Lingis
Heidegger and Symbolic Logic, Albert Borgmann
Thanks-giving: The Completion of Thought, Joseph J. Kockelmans
In-the-World and On-the-Earth: A Heideggerian Interpretation, F. Joseph Smith.
In his essay Paul Ricoeur writes about Heidegger's response in the
Letter on Humanism to Jean Beaufret's question about the
possible relationship between ontology and ethics.
[T]he essence of fundamental activity, for Heidegger, is not to be practical or effective, but to
"fulfill"--that is, "to unfold something into the fullness of its Being." "Fundamental thinking,"
says Heidegger, "fulfills the relation of Being to the essence of man"; it lets Being "be." In other
words, in fundamental thinking the Ereignis, the "ev-ent," the dynamic emergence of Being
maintains the initiative. It is an activity of the homo humanus, and activity that transcends
the "merely human," a thinking of Being, in which the genitive "of Being" is at once both "subjective"
and "objective." Fundamental thinking is an activity that has no "results," no "effects," it
produces nothing within the context of ontic efficacity. In Heidegger's own words: "Fundamental
thought is sufficient unto its own essence, insofar as it is." Consequently, fundamental thinking
does not provide us with any rules or directions for our practical life; it does not present us
with any norms for moral action.
Heidegger, Authenticity, and Modernity: Essays in Honor of Hubert L. Dreyfus - Volume 1.
Edited by Mark Wrathall and Jeff Malpas,
Cambridge, Mass., MIT Press, 2000
Foreword, Richard Rorty
Introduction, Mark Wrathall and Jeff Malpas
Part I: Philosophy and Authenticity
Must We Be Inauthentic?, Taylor Carman
The Significance of Authenticity, Randall Havas
Truth and Finitude: Heidegger's Transcendental Existentialism, John Haugeland
Philosophy and Authenticity: Heidegger's Search for a Ground for Philosophizing, Charles B. Guignon
Part II: Modernity, Self and the World
Kierkegaard's Present Age and Ours, Alastair Hannay
The End of Authentic Selfhood in the Postmodern Age?, Michael E. Zimmerman
'The end of metaphysics' and 'a new beginning', Michel Haar
Nietszche and the "Masters of Truth": The Presocratics and Christ, Beatrice Han
What is Dwelling? The Homelessness of Modernity and Worlding of the World, Julian Young
Uncovering The Space of Disclosedness: Heidegger, Technology, and the Problem of Spatiality in Being and Time, Jeff Malpas
Heidegger Studies Vol. 21 (2005) On Technicity, and Venturing the Leap: Questions Concerning the Godly, the Emotional and the Political.
Edited by Parvis Emad, Friedrich-Wilhelm von Herrmann, Kenneth Maly, Pascal David, and Paola-Ludovika Coriando.
Berlin, Germany, Duncker & Humblot, 2005
I. Texts from Heidegger's Nachlaß
Die Neuzeit. "Die" Wissenschaft. Wissenschaft und Denken, Martin Heidegger
Heidegger's Critique of Rilke: On the Venture and the Leap, V. L. Jennings
Die Ursprungsordnung von Orten und mathematischen Räumen in Heideggers Vortrag "Bauen Wohnen Denken", G. Neumann
L'Ouïe abasourdie. Remarques sur notre écoute de l'appel de l'Estre, J. Gedinat
Heidegger and Carl Schmitt: The Historicity of the Political (Part Two), B. Radloff
Heidegger in Polen, A. Przylebski
Martin Heidegger et la question de l'autre. II. Le partage de l'être, H. France-Lanord
III. Essays in Interpretation
Hermeneutic Phenomenology and Related Questions: the Emotional, the Political, and the Godly, T. Kalary
Systematische Hermeneutik: Zu drei Abhandlungen von Friedrich-Wilhelm von Herrmann, P. Trawny
Heidegger und die Philosophie der Neuzeit: Ein neues Buch von L. Messinese, G. Emad
Heidegger Studies, 1985-2004: Index, G. Emad
IV. Update on the Gesamtausgabe
List of Heidegger's Gesamtausgabe - (in German, English, French, Italian, and Spanish)
The first paper, Virginia Lyle Jennings's "Heidegger's Critique of Rilke: On the Venture and the Leap",
uses the affinities to Rilke's concept of the venture
as opening into Heidegger's leap into being. A leap described
in the Contributions as a venture. Heidegger contrasts
the security of the subject-object relation with Da-sein be-ing
where "the human is ventured as watchman over that which is most
worthy of questioning" (GA 65, p.161). To Heidegger an originary
creativity was hidden at the beginning of metaphysics, "The
result is this: creativity will be replaced at the start with
activity. The ways and ventures of former creativity
will be set up in the immensity of machination" (GA 65, p.29).
to this original venturesome creativity, a thinker must make a
Da-sein's leaping is a self-throwing of creative Da-sein,
but Heidegger does not want to portray Da-sein as the author of its
own being. The creative thinker does not figure out what Da-sein's task is;
rather, the thinker experiences Da-sein's throwness.
It only appears that hte leap into being is executed by Dasein.
In fact, being cannot be determined by thinking. The leap, rather,
first allows Dasein to exist as the clearing. Being is not created
by a "subject;" rather, Da-sein, as the overcoming of all subjectivity,
springs from out of the essence of being. In this way the leap is not
willed by Dasein. Heidegger's venture is associated with a will
which is not grounded in a subject, bt which stands in the space
(the Da) into which being project itself[.]
Thomas Kalary's "Hermeneutics Phenomenology and Related Questions" essay is a review of six books.
One, Friedrish-Wilhelm v. Hermann's Hermeneutik und Reflexion is
a study of both Husserl's reflective phenomenology and Heidegger's
hermeneutic phenomenology. This book uses their books as primary
sources, concentrating on the KNS lectures, the first lecture course
at Marburg and section 8 of B&T in Heidegger's case. The appearance of Ereignis in KNS is examined in some detail:
The importance of von Herrmann's elucidation of the distinction between
lived-experience as "a process" and "a making ones own" (Er-eignis)
as used by Heidegger in the KNS lecture-course cannot be over-emphasized
particularly in today's context where the number of "Heidegger Scholars"
is on the increase who see the Heideggerian usage of Ereignis
from the thirties onwards as a return to the Ereignis of the
Ereignis...is a concept that determines the essential structure
of lived-experience, it is not what is usually called "event." The
essential character of lived-experience is that I experience it as my
own in that I myself make it my own which is possible when the lived-experience
comes to pass according to its ownmost. Until now lived-experience was
only a theme of the reflective objectification which concealed this
character of "making ones own." Only the a-theoretical, hermeneutic
understanding gains an access to this character of lived-experience.
The "-eignis" has the meaning of "own" and "ownmost" but not
the meaning of "the ownhood." Heidegger refers to what is ownmost to life
and lived-experience with the word "eignis." Lived-experiences
are Er-eignisse. The "Er-" of "Er-eignis" is the same
as the "Er-" of "Er-lebnis," meaning originary, inceptual.
The originary life as lived-experience is Er-eignis because it
lives from out of its own. I unfold my lived-experiences from out of what
is life's own. This is nothing but what Heidegger later calls existence
as the being of Dasein. This early concept of Ereignis in the sense
of what is ownmost to life and lived-experience has to be differentiated
from the being-historical concept of Ereignis that Heidegger
introduces in the thirties. There, in the being-historical thinking,
Er-eignis stands for the belonging-together of en-owning throwing-forth
of being and the en-owned projecting-open of Dasein. In being-historical
thinking "eignis" means so much as "ownhood." From out of the enowning
throwing forth, the being of man as enowned projecting open becomes the
ownhood of the enowning truth of being. Thus it amounts to a great
misinterpretation to assume that the being-historical thinking takes off from
the "Er-eignis-concept" of KNS.
Heidegger The Man and the Thinker. Edited by Thomas Sheehan,
Chicago, Precedent Publishing, 1981.
Preface and Introduction: Heidegger, the Project and the Fulfillment, Thomas Sheehan
Heidegger's Early Years: Fragments for a Philosophical Biography, Thomas Sheehan
A Recollection (1957), Martin Heidegger, translated by Hans Seigfried
Letter to Rudolf Otto (1919), Edmund Husserl
Why Do I Stay in the Provinces? (1934), Martin Heidegger
Heidegger and the Nazis, Karl A. Moehling
"Only a God Can Save Us": The Spiegel Interview (1966), Martin Heidegger, translated by William J. Richardson
The Pathway (1947-1948), Martin Heidegger, translated by Thomas F. O'Meara
Seeking and Finding: The Speech at Heidegger's Burial, Bernhard Welte
Heidegger's Way Through Phenomenology to the Thinking of Being, William J. Richardson, S.J.
Toward the Topology of Dasein, Theodore Kisiel
Into the Clearing, John Sallis
Heidegger's Model of Subjectivity: A Polanyian Critique, Robert E. Innis
Reality and Resistance: On Being and Time, Section 43, Max Scheler
Heidegger on Transcendence and Intentionality: His Critique of Scheler, Parvis Emad
In Memory of Max Scheler (1928), Martin Heidegger
Heidegger and Metaphysics, Walter Biemel
Metaphysics and the Topology of Being in Heidegger, Otto Pöggeler, translated by Parvis Emad
Finitude and the Absolute: Remarks on Hegel and Heidegger, Jacques Taminiaux
The Poverty of Thought: A Reflection on Heidegger and Eckhart, John D. Caputo
Beyond "Humanism": Heidegger's Understanding of Technology, Michael E. Zimmerman
Heidegger and Marx: A Framework for Dialogue, David Schweickart
Principles Precarious: On the Origin of the Political in Heidegger, Reiner Schürmann
Heidegger's Philosophy of Art, Sandra Lee Bartky
Heidegger: Translations in English, 1949-1977, H. Miles Groth
Heidegger: Secondary Literature in English, 1929-1977, H. Miles Groth
Unless noted otherwise, translations are by Thomas Sheehan.
Heidegger toward the Turn Essays on the Work of the 1930s. Edited by James Risser,
Albany, State University of New York Press, 1999.
Tuned to Accord: On Heidegger's Concept of Truth, Rodolphe Gasché
Heidegger's Revolution: An Introduction to An Introduction to Metaphysics, John D. Caputo
Heidegger and 'The' Greeks: History, Catastrophe, and Community, Dennis J. Schmidt
The Greatness of the Work of Art, Robert Bernasconi
[F]or Heidegger, the work of art does not connect matter and spirit as seperated domains,
but initiates the conflict of world and earth, i.e., opens the free play (Spielraum)
into which human existence becomes possible--what Heidegger calls the There. The difficulty
for us in trying not to think the duality of world and earth as a new form of the ancient
metaphysical duality of matter and spirit. The difference between these two dualities is a
mere difference in temporality: metaphysics was and remains metaphysics of presence, but
the thinking to come should be the thinking of the becoming or happening of truth, i.e.,
of the Ereignis.
Being, Opened-ness, and Unlimited Technology, Thomas Sheehan
The Sheehan piece is also entitled "Ten Theses on Heidegger". The ten are:
1.Das Sein = das "ist" 2. For Heidegger die Sache selbst is not Sein but that which makes possible the phenomenological occurrence of Sein. 3.die Sache selbst = die Welt, die Lichtung, das Da, etc. 4.Welt/Lichtung/Da occurs only with and as Da-sein, our apriori opened-ness. 5. Thus, in one formulation die Sache selbst is the apriori (= always already) opened-ness of the open-that-we-are, which makes possible all takings-as and attributions of "is." 6. Heidegger sholarship should abandon the word "Sein" as a marker for die Sache selbst. 7. What brings about Welt/Lichtung/Da is human finitude - the hidden, withdrawn lack that generates the open. 8. What Heidegger calls Seinsvergessenheit is the forgottenness not of Sein but what makes possible Sein and Seinsverständnis. 9. The intrinsically hidden lack/finitude that is responsible for the apriori opened-ness of the open guarantees both the groundlessness and the in-principle unlimitedness of our ability to take-things-as -- for example, in theoretical-scientific knowing. 10. The in-principle unlimitedness of takings-as and occurrences-of-being likewise makes possible unlimited technology.
Glossary die Sache selbst: the things themselves Seinsvergessenheit: the forgetfulness of being Seinsverständnis: the comprehension of the being
Hermeneutics and Praxis.
Edited by Robert Hollinger, Notre Dame, Indiana, University of Notre Dame Press, 1985.
The Happening of Tradition: The Hermeneutics of Gadamer and Heidegger, Theodore Kisiel
Hermeneutics and Truth, David Ingram
Holism and Hermeneutics, Hubert Dreyfus
The Thought of Being and the Conversation of Mankind: The Case of Heidegger and Rorty, John D. Caputo
Kisiel's begins his essay by recalling the origins of hermeneutics and ties that term to Ereignis in his first paragraph:
[I]t was Heidegger who went even further and suggested that man's existence in the aporia of Being is hermeneutical through and through.
Although his hermeneutic of existence is still linked with the phenomenological "method" of explicating the implicit structure of existence,
this procedure itself is to be traced back and rooted in the more spontaneous process of human existence as a unique voyage of discovery which envelops all the minor revelations and major epiphanies of the meaning of existence.
In Heidegger's terms, Dasein, human existence in its situation, stands in the "event of unconcealment," and accordingly understands. It is in this "event" then, that the heart of the matter of the hermeneutical is to be found.
A House Divided Comparing Anlytic and Continental Philosophy. Edited by C. G. Prado,
New York, Humanity Books, 2003.
Essays by Richard Rorty, Barry Allen, Babette E. Babich, David Cerbone, Sharyn Clough, Jonathan Kaplan,
Richard Matthews, C. G. Prado, Bjorn Torgrim Ramberg, Mike Sandbothe, Barry Stocker, and Edward Witherspoon.
On the Analytic Continental Divide in Philosophy: Nietzsche's Lying Truth, Heidegger's Speaking Language, and Philosophy, Babette E. Babich
Heidegger and Quine on the (Ir)Relevance of Logic for Philosophy, Richard Matthew
Time, Synthesis, and the End of Metaphysics: Heidegger and Strawson on Kant, Barry Stocker
Much Ado About The Nothing: Carnap and Heidegger on Logic and Metaphysics, Edward Witherspoon
On Heidegger and Language. Edited by Joseph J. Kockelmans,
Evanston, Northwestern University Press, 1972.
Language, Meaning, and Ek-sistence, Joseph J. Kockelmans
Heidegger's Conception of Language in Being and Time, Jan Aler
Poetry and Language in Heidegger, Walter Biemel
Heidegger's Topology of Being, Otto Pöggeler
Thinking and Poetizing in Heidegger, Henri Birault
Hermeneutic and Personal Structure of Language, Heinrich Ott
Ontological Difference, Hermeneutics, and Language, Joseph J. Kockelmans
The World in Another Beginning: Poetic Dwelling and the Role of the Poet, Werner Marx
Heidegger's Language: Metalogical Forms of Thought and Grammatical Specialities, Erasmus Schöfer
M. Heidegger's "Ontological Difference" and Language, Johannes Lohmann
Some of the papers were read at the International Colloquium On Heidegger's Conception and Language, 1969.
As included are comments from the discussion. Apart from the authors of the papers, other participants
were Thomas Langan, Stanley A. Rosen, James M. Edie, Laszlo Versényi, Theodore J. Kisiel, Calvin O. Schrag,
and William J. Richardson.
Martin Heidegger and the Question of Literature.
Edited by William V. Spanos, Bloomington, Indiana University Press, 1999.
The Age of the World View, Martin Heidegger, translated by Marjorie Grene
Enownment, Albert Hofstadter
Art and Truth in Raging Discord: Heidegger and Nietzsche on the Will To Power, David Farrell Krell
The Owl and the Poet: Heidegger's Critique of Hegel, David Couzens Hoy
The Postmodernity of Heidegger, Richard E. Palmer
Heidegger: A Photographic Essay, Donald Bell
Sein und Zeit: Implications for Poetics, Stanley Corngold
Heidegger, Kierkegaard, and the Hermeneutic Circle: Toward a Postmodern Theory of Interpretation as Dis-closure, William V. Spanos
Language and Silence: Heidegger's Dialogue with Georg Trakl, Karsten Harries
Situating René Char: Hölderlin, Heidegger, Char and 'There is', Reiner Schürmann
'The Being of Language and the Language of Being': Heidegger and Modern Poetics, Alvin H. Rosenfeld
Heidegger and Tragedy, Michael Gelvin
From Heidegger to Derrida to Chance: Doubling and (Poetic) Language, Joseph N. Riddel
Reading Heidegger: Jacques Derrida and Paul de Man, Frances C. Ferguson
The Ontology of the Literary Sign: Notes toward a Heideggerian Revision of Semiology, Donald G. Marshall
Attuned to Being: Heideggerian Music in Technological Society, Gerry Stahl
In his essay Hofstadter explains the translation of Ereignis as enownment.
If we were to give the most literal possible translation of das Ereignis it would have to consist of en-, -own-, and -ment: enownment.
Enownment is the letting-be-own-to-one-another of whatever is granted belonging-together.
It is the letting be married of any two or more -- Being and time, Being and man, earth and world, earth and sky and mortals and divinities (the fourfold), bridge and river, automobile and speedway, buying and selling commodities, management and lobor -- which can only be by means of belonging to one another.
Enownment is not their belonging to one another, but what lets their belonging be.
Sein is not Seiendheit.
Glossary Seiendheit: beingness
Martin Heidegger Key Concepts.
Edited by Bret W. Davis,
Durham, UK, Acumen, 2010.
Hermeneutics of Facticity, Theodore Kisiel
Phenomenology and The Phenomenon, Günter Figal
Dasein as Being-in-the-World, Timothy Stapleton
Care and Authenticity, Charles Scott
Being and Time, Richard Polt
The Turn, Thomas Sheehan
National Socialism and the German People, Charles Bambach
Truth as Aletheia and the Clearing of Being, Daniel Dahlstrom
The Work of Art, Jonathan Dronsfield
Ereignis: The Event of Appropriation, Daniela Vallega-Neu
The History of Being, Peter Warnek
Will and Gelassenheit, Bret W. Davis
Ge-stell: Enframing as The Essence of Technology, Hans Ruin
Language and Poetry, John Lysaker
The Fourfold, Andrew Mitchell
Ontotheology and the Question of God(s), Ben Vedder
Heidegger on Christianity and Divinity, Bret W. Davis
Françoise Dastur's essay has this to say about Ereignis:
Ereignis is not one event among others, as the ordinary meaning of the word suggests,
but is used by Heidegger as singulare tantum (ID 29) to name the happening of lightening.
It is the happening of the disclosing of beings, i.e., the coming of beings to there
own (Eigen), or proper manifestation. But this Er-eigen, this propriation,
is not a process that takes place by itself but requires man's participation. Propriation
is therefore to be understood, according to the true etymology of the word Ereignis
that does not refer to eigen (own) but to Auge (eye), as the calling look of
Being toward man: Ereignis er-aügt den Menschen--Ereignis calls man by looking at
him. This being-called-and-looked-at constitutes the true specificity of humanity in
relation to animality: man no longer needs to comprehend Being in a transcendental way; he is
now needed by Ereignis for the propriation of beings.
Heidegger Bibliography of English Translations, Keith Hoeller
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