This interview has been translated to Lithuanian.So—to make this long story short—Heidegger proceeds over the years, guided especially by Aristotle's insight into the kinetic character of things, to unfold his understanding of Being itself—that is, the fundamental, unifying, and originary meaning of Being—as the Being-way wherein and whereby beings emerge, linger in their full —look— or —presence— (εἶδος), wane, and pass away.
This interview has been translated to Spanish by Ramiro Palomino.For Heidegger, metaphysics is not the abstruse concern of philosophers isolated in their ivory towers; metaphysics structures our very sense of reality. Metaphysics is "the history that we are," as Heidegger puts it. As this suggests, our sense of reality changes over time. I explain this view in terms of what I call "ontological holism." Put simply: Everything is, so when we change our sense of what-is, we change our sense of everything.
So my working hypothesis is that in all of his thought, Heidegger is trying to understand unique events of unfamiliarity as the basis of both familiarity and theoretical truth -- and this understanding is not supposed to be just another theory, but is supposed to be attuned to the uniqueness of the primal event, thinking "from" this event, as the Contributions put it.
I would say that juxtaposing Heidegger with Jewish hermeneutics in the way that I do discloses Heidegger's way of reading the ancient Greeks as the organon of his philosophy. Remembering Heidegger's principle that philosophy is philosophizing, I would say that philosophizing for Heidegger is grounded in a way of reading the ancients as what amounts to a sacred text.
Grasping the meaning of Existenz makes the translation of Dasein possible and useful as a way of giving expression to Heidegger's way of thinking in English. Until the Heidegger translation industry is in different hands, I worry that the misunderstandings of 1929-1949 will continue for another fifty years.