ÿþ<!DOCTYPE html PUBLIC "-//W3C//DTD HTML 4.01//EN" "http://www.w3.org/TR/html4/strict.dtd"> <html> <head> <title>Pathmarks</title> <meta http-equiv="Content-Type" content="text/html; charset=unicode"> <meta name="COPYRIGHT" content="Copyright © 2006-2011 Pete Ferreira"> <meta name="AUTHOR" content="Pete Ferreira"> <meta name="Viewport" content="width=device-width"> <link rel="StyleSheet" href="hbstyle.css" type="text/css" media="screen"> </head> <body> <h1 style="center">Pathmarks</h1> <p> <a name="Pathmarks"></a> <a href="http://www.cup.org/Titles/43/0521433622.html" name="Pathmarks"> <b>Pathmarks</b></a> <a href="gesamt.html#9">(GA 9)</a>. Edited by William McNeill, Cambridge University Press, 1998.</p> <p> Contains: </p> <ul> <li>Editor's Preface</li> <li>Preface to the German Edition</li> <li>Comments on Karl Jaspers' Psychology of Worldviews (1919/21) - translated by John van Buren. A different translation appears in <a href="hbbecoming.html">Becoming Heidegger</a>.</li> <li>Phenomenology and Theology (1927) - translated by James G. Hart and John C. Maraldo</li> <li>From the Last Marburg Lecture Course (1928) - translated by Michael Heim</li> <li>What is Metaphysics? (1929) - translated by David Farrell Krell, also in <a href="hbheid.html#BasicWritings">Basic Writings</a></li> <li>On the Essence of Ground (1929) - translated by McNeill, also in <a href="hbheid.html#EssenceofReasons">The Essence of Reasons</a></li> <li>On the Essence of Truth (1930) - translated by John Sallis, also in <a href="hbheid.html#BasicWritings">Basic Writings</a></li> <li>Plato's Doctrine of Truth (1931/32, 1940) - translated by Thomas Sheehan</li> <li>On the Essence and Concept in Aristotle's Physics B, 1 (1939) - translated by Sheehan</li> <li>Postscript to 'What is Metaphysics?' (1943) - translated by McNeill</li> <li><a name="LetteronHumanism">Letter on Humanism</a> (1946) - translated by Frank A. Capuzzi, also in <a href="hbheid.html#BasicWritings">Basic Writings</a></li> <li>Introduction to "What is Metaphysics?" (1949) - translated by Walter Kaufmann, also in <i>Existentialism from Dostoevsky to Sartre</i></li> <li>On the Question of Being (1955) - translated by McNeill, also in <a href="hbheid.html#QuestionofBeing">The Question of Being</a></li> <li>Hegel and the Greeks (1958) - translated by Robert Metcalf</li> <li>Kant's Thesis About Being (1961) - translated by Ted E. Klein Jr. and William E. Pohl</li> <li>Notes</li> <li>References</li> <li>Editor's Postscript to the German Edition</li> </ul> <p> Originally published in 1967, by Vittorro Klostermann, Frankfurt. The <i>Gesamtausgabe</i> edition of this book begins with a dedication to <a href="http://dictionaryofarthistorians.org/bauchk.htm">Kurt Bauch</a> </p> <p> There's an excerpt from "What is Metaphysics?" on anxiety manifesting the nothing <a href="http://enowning.blogspot.com/2005/04/from-david-marksons-novel_24.html">here</a>. </p> <p> In the lecture on Aristotle, writted in 1939, Heidegger studies Aristotle's treatment of ÆÍùÂ. In the Physics Aristotle differenciates between the being of animals and plants, which reproduce themselves, from the being of things built by men. Through out the lecture Heidegger provides explanations of several key terms used by Aristotle that differ from the traditional translations of those terms. For Aristotle an essential feature of ÆÍù was ǯ½·Ã¹Â, motion. Heidegger remarks that Aristotle was the first to understand movement as the fundamental mode of being. To Aristotle the motion of all beings, was evident by À±³É³®Â, usually translated as "induction." </p> <blockquote><p> À±³É³®Â does not mean running through individual facts and series of facts in order to conclude something common and "general" from their similar properties. À±³É³®Â means "leading toward" what comes into view insofar as we have previously looked <i>away</i>, over and <i>beyond</i> individual beings. At what? At being. </p></blockquote> <blockquote><p> P. 187 </p></blockquote> <p> Aristotle uses ±4Ĺ¿½, origin or cause, and Heidegger cautions against thinking of of cause as "causality", of one being acting on another, but inside as originary cause. Aristotle then uses ÁÇ®, , a more definite term, in place of ±4Ĺ¿½. </p> <blockquote><p> ÁÇ® means, at one and the same time, beginning and control. On a broader and therefore lower scale we can say: origin and ordering. </p></blockquote> <blockquote><p> ¦Íù is ÁÇ®, i.e., the origin and ordering of movedness and rest, specifically in a moving being that has this ÁÇ® in itself. We do not say "in <i>its</i> self" because we want to indicate that a being of this kind does no have the ÁÇ® "<i>for itself</i>" by explicitly <i>knowing</i> it, insofar as it does not "possess" "<i>itself</i>" as a self at all. </p></blockquote> <blockquote><p> P. 189 </p></blockquote> <p> Aristotle defines ÆÍù as ÁÇ® ǯ½®ÃµÉÂ. He understood the change to not be merely a change in location, but also a change in time--the change in a tree through the seasons. </p> <blockquote><p> ¦Íù is ÁÇ® ǯ½®ÃµÉÂ, origin and ordering of change, such that each thing that changes has this ordering within itself. </p></blockquote> <blockquote><p> P. 191 </p></blockquote> <p> Living things have their changes in themselves, but constructed objects are "artifacts". Their movement comes from artifacts having been planned, and then made. The ÁÇ® of an artifact, of something made, is ĭǽ·. </p> <blockquote><p> ¤­Ç½· does not mean "technique" in the sense of methods and acts of production, nor does it mean "art" in the wider sense of an ability to produce something. Rather, ĭǽ· is a form of knowledge; it means: know-how in, i.e., familiarity with, what grounds every act of making and producing. It means knowing what the production of, e.g., a bedstead, must come to, where it must achieve its end and be completed. </p></blockquote> <blockquote><p> P. 192 </p></blockquote> <p> To build a table, we know the end result, a table. We can make a plan, specify the form of the table we want. ¤­Ç½· gets you from the plan to the finished table. ¤­Ç½· is not the physical activity of making a table, but the know-how to get it built. ¤­Ç½· is the ÁÇ®, the origin and ordering of the change that produces the artifact. </p> <p> In The Letter on Humanism Heidegger describes language in terms of being. </p> <blockquote><p> In its essence, language is not the utterance of an organism; not is it the expression of a living thing. Not can it be thought in an essentially correct way in terms of its symbolic character, perhaps not even in terms of the character of signification. Language is the clearing-concealing advent of being itself. </p></blockquote> <blockquote><p> P. 248-249 </p></blockquote> <p> <a name="kantontotheology"></a> Kant's Thesis about Being explains ontotheology. </p> <blockquote><p> The question "What are being?" includes also the question, "Which being is the highest and in what way is it?" The question is about the divine and God. The province of this question is called theology. The duality of the question about the being of beings can be brought together in the title "onto-theo-logy." The twofold question, What are beings? asks on the one hand, What are (in general) beings? The question asks on the other hand, What (which one) is the (ultimate) being? </p></blockquote> <blockquote><p> Obviously, the twofold quality of the question about beings must result from the way the being of beings manifests itself. Being manifests itself in the character of that which we call ground. Beings in general are the ground in the sense of foundation upon which any further consideration of beings takes place. That which is the highest being is the ground in the sense of that which allows all beings to come into being. </p></blockquote> <blockquote><p> P. 340 </p></blockquote> <p class="booktrailer"> <A href="http://www.amazon.com/exec/obidos/ASIN/052143968X/ereignis"> <img height="90" width="59" src="http://mysite.verizon.net/res0o31p/hb/imgs/052143968X.jpg" alt="book"/></A> &#160;&#160; <A href="http://books.google.com/books?id=txD6l0y89m4C" title="Google Book Search"> <img height="35" width="35" src="imgs/books_magnify.gif" alt="Google"/> </A> </p> <hr> <p>Send additions, corrections or whatever to <a href="mailto:that_pete@yahoo.com">that_pete@yahoo.com</a> or <a href="http://www.beyng.com/msgform.html">mail a msg from this form</a>. Don't forget to put your comments in context (what page, what your going on about, etc.)! 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