Grasping the truth of the situation, I see how what I am doing here and now is what is to be done as an action worth doing for itself, and that insight is constitutive of its product, πρᾶξις.
Are we, today, in touch with time as history? Are we capable of asking who we are, not just what we are? Are we open to the arrival of what is our own? Or do we continue to be absorbed in representing, producing, and reproducing what is present?
The significance Heidegger finds in his words, and Emerson and Thoreau find in theirs, is remarkable enough; but that in the face of this significance, to discover that their thoughts are intimately, endlessly related, has become for me unforgettably interesting.
Authenticity would thus be tied, not to adherence to some determinate inner 'truth', but rather to an openness to what Heidegger calls the 'event' of appropriation – an openness to the happening of place.
As Plotinus, Heidegger, and Lacan have said, you have to give what you don’t have. If you give what you have, you’re not giving.
Heidegger's Christian heritage includes the theme of the Fortunate Fall—”Yet all our honey in that poyson grewe”—and he uses its analog the Fortunate Breakdown to think in accordance with philosophy's inveterate norm of imparting good news, or inventing it.
[L]ooking at Heidegger in light of an anti-sceptical reading of Wittgenstein and looking at Wittgenstein in light of Heidegger’s problematic of authenticity
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.
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.
[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.
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.
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,”
[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 [...]
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.
We, as sexed bodies, are responsible for the throwness (that forms the past) of Dasein.
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.
[O]nce one recognizes the technological understanding of being for what it is—a historical understanding—one gains a free relation to it.
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)
New book
[Heidegger] offers an extraordinary vision of the place of the human being in the cosmos, which calls for the practice of acute and steadfast attentiveness, thus providing a standpoint that transcends traditional political oppositions.
[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.
[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.
[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.
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.
[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.
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.
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.
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’.
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.
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Stanislaus, California, January 12th - 14th, 2024
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.
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
Proudhon, Bakunin, Saurin—they are all pseudo-anarchists or anarchists only in name. For, according to Schürmann, they fail to exit the metaphysical field
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.
The Net of Indra is not embedded in pre-existent, absolute space; rather, spatial relation is an effect within the Net of Indra.
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.
[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.
[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.
What if sexual difference were already marked in the opening up of the question of the sense of Being and of the ontological difference?
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
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.
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).
What unfolds as Ereignis is presence itself, i.e. our standing in, and simultaneously reflecting on, the open.
Heidegger says that Angst ‘does not know' what it's anxious about.
[M]usic will belong to thought precisely in such a way as to preclude its becoming an object of that thought.
The problem as [Heidegger] sees it is not that we have a decent philosophy of language but have missed something else.
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
Does not the heideggerian analysis amount to saying that the fall into everydayness is useful, pragmatically necessary, but "immoral"?
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.
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.
[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.
Technological language is thus the language of inauthenticity. It is the modern technological Gerede. Cyber-talk is idle talk.
[L]anguage adjusts to the needs of our experience of what is.
[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.
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.
[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.
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.
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.
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.
[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.
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.
[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.
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.
[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]
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.
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.
Translated by
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.
The ontological determination of Dasein—that is, of the being that we ourselves in each case are—is primarily possibility.
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.
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.
Consistent with the methodological recommendations of phenomenology, Pessoa describes the ontic relationality of Dasein in its non-thematizable everydayness.
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.”
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.
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.
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.
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.
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.
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.
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).
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.
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.
Difference constitutes only one momentum of the Ereignis, against which the event turns the nihilating backdraft of the de-parting beyng.
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
What Heidegger therefore finds [in Plato's Parmenides] is the decisive insight that seeming belongs to the very essence of truth.
Angst is the direct revelation of the ontological, which disrupts our falling being-amidst-entities.
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.
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.
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.
(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.
Birth marks my dependence on others, on, in the full meaning of the word, generation.
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).
Meaningfulness is not something one is able to create herself or himself.
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.
Thinking is apprehending beings as a whole in their being.
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."
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] 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.
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.
[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.
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.
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.
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.
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.
[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.
We must simply experience this owning in which man and being are owned to each other, that is, we must take the turn into what we call Ereignis.
Insofar as “the historicality of the domain of man is grounded in the enowning-character of be-ing (Ereignis-Charakter des Seyns),” a person can be historical or unhistorical, but if one is entirely “without history,” then the human becomes an animal.
“affectivity.” The benefit of this translation is that it captures the notion that existing in the world, we are always already affected by and feel things, as well as the sense in which in Befindlichkeit things matter to us.
| Text | Page |
|---|---|
| Country Path Conversations | 11 |
| Parmenides | 120 |
| Basic Writings "Building Dwelling Thinking" | 352 |
| Plato's Sophist | 323 |
| Being and Time | 262 |
| Early Greek Thinking "Moira (Parmenides VIII, 34-41)" | 79 |
| Heraclitus | 115 |
| The Question Concerning Technology | 28 |
| Bremen Lectures "Positionality" | 23 |
| Hölderlin's Hymns "Germania" and "The Rhine" | 50 |
* excluding pages in previous years' top ten.
Yet Heidegger’s subsequent writings, in my opinion, show that the early phenomenology really was simply preliminary to a larger philosophical aim: getting to some fundamental essence that can ground thinking and that might be taken as something unto itself (being as such or Ereignis, understood as independent of beings).
| Text | Page |
|---|---|
| Holzwege (GA 5) Wozu Dichter? | 269 |
| Grundprobleme der Phänomenologie. 1919 (GA 58) | 261 |
| Sein und Zeit (Niemeyer) | 2 |
| Beiträge zur Philosophie (Vom Ereignis) (GA 65) | 331 |
| Kant und das Problem der Metaphysik (GA 3) | 13 |
| Wegmarken (GA 9) Vom Wesen des Grundes | 174 |
| Vorträge und Aufsätze (GA 7) Was heißt Denken? | 129 |
| Die Geschichte des Seyns (GA 69) | 95 |
| Grundfragen der Philosophie. Ausgewählte »Probleme« der »Logik« (GA 45) | 193 |
| Frühe Schriften (GA 1) Vorwort zur ersten Ausgabe der „Frühen Schriften" | 55 |
* excluding pages in previous years' top ten.
Heidegger interpreted human beings, insofar as they already know the beingness-dimension of entities, as transcendence, i.e., as being already beyond entities and disclosive of the possibilities in terms of which entities can be understood. This kinetic exceeding of entities he called the human being's Immer-schon-vorweg-sein, his condition of being "always already ahead" of entities.
A discussion with
Despite its dark context, Being and Time remains essential reading for engaging with the vexing challenges presented by modernity.
The perspective on temporality that is coded into the deep structure of affective comportment helps to relate even putatively fleeting affective states to more encompassing situational and worldly conditions, and moreover in a dynamical fashion that always points ahead of the concrete “now” into essentially open yet always already pre-fashioned dimensions of possibility.
The threat is not mainly that AI may take over certain activities from human beings, but that we already regard these activities as functions akin to the supply of power.
Heidegger's concept of Ereignis is a difficult one to define, as he himself offered no clear explanation of its meaning. Broadly speaking, Ereignis is a German word that translates to "event" or "appropriation," and Heidegger used it to refer to the process of coming into being, in which the essence of something is revealed. Heidegger argued that Ereignis was the ultimate source of all being, and the relationship between humans and the world. This relationship is one in which a particular being is revealed as having its own particular essence, and in which all beings come into a meaningful relationship of mutual disclosure.
Translated by
The language machine is — and above all, is still becoming — one manner in which modern technology controls the mode and the world of language as such.
Sexuality and gender, as elements of essentializing anthropology in Heidegger’s critique, close off more than they can unlock possibilities of tangible existence.
Original PDF version.
It is not that the typewriter, on its own, has clouded the world; this signless cloud, if properly read, points to an “event” of oblivion that has affected the relations among being, human beings, and beings as a whole.
Krüger argues that Plato's dialogues conceive of truth as a dynamic process of self-revealing which is by no means reducible to the propositional understanding of truth
The future that provides the sense of my being-here is not something on hand, it is not the presence of any object, and yet only with a view to it am I able to make sense of existing.
In Heidegger’s reading, the dialogue culminates in the notion of the “ instant” (to exaiphnēs, Augenblick) in which the temporal plurality of presence and un-presence converges into a unified disclosure.
How are we to fathom, let alone think of, a pretheoretical realm which precedes and underlies the distinction between subject and object while at once describing their dynamic intentional unity?
Heidegger’s claim is always a crucially, critically local claim, a claim of place, of the world-historical playing together of time and space (Zeit-Spiel-Raumes).
Original PDF version.
It is here, then, that we can see at work something like a natality: this thinking of being is a thinking of natality to the extent that it is a thinking of incipience, of a dynamic of emergence and withdrawal.
Only on the ground of Possibility and Nothingness, only against the background of death, can reality in the usual sense be known.
In its “thinging”, the thing refers to what is elsewhere. It is in this referring to what lies beyond itself, in an elsewhere, that the thing becomes itself and announces its existence.
Test yourself with the
7. What does Heidegger refer to as the event of appropriation and what would be the result?
- Understanding our natural place in the world which results in peace of mind and with the world.
- Understanding time and presencing which results in understanding our place in the world.
- Coming to accept ourselves and others as a Being which results in socially beneficial actions.
- The event where one comes to self-actualizing which results in them becoming masters of the world.
Um, none of the above?
The next step might be an openness to the Ereignis, the transformative event that grants a founding experience of being. Such an event would be the true Singularity.
time is the field within which being is intelligible at all
In light of Withy's account self-concealing being can be taken in this very way—as a zero symbolic value in the ontology-system: opposed to — other than — all things in its lack of thinghood; and yet opposed to — rather than — the absence of all things, to nothing.
When we say that ‘being is’, we use a sense of ‘being’ that ‘posits nothing in reality’ and hence our sentence is consistent with our flat-footed denial that Being and its modes are genuine entities. And finally, we can see how Heidegger could think that being depends on Dasein even though there are many entities that do not depend on Dasein.
Sophocles’ Antigone is the only individual whom Heidegger names as authentic.
Original PDF version.
Dasein, by focusing on the “how” of historical construction rather than the “what is” of static juxtapositions, offers insights for thinking about nonbinary, trans, and genderqueer identities.
A discussion with
Truth happens because we participate in it, and this is not a one-time event but a path we travel over and over again.
To name or speak the meaning of being anew means to rely simultaneously on the self-givenness of being and on one’s own ability to speak when that givenness clearly arises. This moment of being’s emergence in speech is what Heidegger calls Ereignis.
The mis-taking of ψευδὴς δόξα is therefore a failure of the intended predicate, i.e. what is said about the object before us. This leads Plato to grasp the essence of ψεῦδος, un-truth, as the un-correctness of the proposition. Accordingly truth must also have its seat in the λόγος, rather than unhiddenness, it is thereby understood in terms of the correctness of the proposition.