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If one compares Hans Blumenberg with the dominant contemporary German-speaking characters of philosophy and heads of their own schools, Husserl, Heidegger and Adorno, then one sees that Blumenberg's understanding of philosophy proves tobe emphatically unemphatic, withdrawn, and deeply stacked. He exchanges the big bills of those philosophies for small coins: Philosophy is attention first, thoughtfulness second, consolation third, and memory fourth. – An introduction is evidence of the reorientation that Blumenberg undertook in the 1950s with regard to his Catholic-theological and Heideggerian philosophical beginnings. This led him to redefine the modern age from one of crisis to one of overcoming the crisis. [ABSTRACT FROM AUTHOR]

The majority of scientific research dedicated to the translation of Martin Heidegger´s thinking analyses English translations and other major world languages. However, there is a paucity of rigorous research focused on translating Heidegger's philosophy into Slavic languages, especially in the context of Bosnian/Croatian/ Montenegrin/Serbian (BCMS). This lack of scholarship is striking, especially when one takes into account the influence of Heidegger´s thinking on the Slavic philosophical tradition. The paper explores a perspective on the translation of a term that is often referred to as "untranslatable:" Dasein. By analysing how Dasein is translated into Bosnian/Croatian/Montenegrin/Serbian, this paper will investigate the specific linguistic and cultural conditions that make something inherently translatable or untranslatable. Unlike in English translations, in which the word is printed in German, "Dasein" is actually translated into BCMS. By analysing how translators decided to transform this abstract term into BCMS, this paper will challenge the concept of "untranslatability" in relation to the concept of "equivalence." In doing so, the concept of "untranslatability" becomes an alternative to the monolingualism of world literature. [ABSTRACT FROM AUTHOR]

One of the greater influences on Xavier Villaurrutia's poetry was the philosophical work of Martin Heidegger. Also, among the Mexican poet's favorite readings was The notes of Malte Laurids Brigge, a novel by Rainer Maria Rilke, which is conceptually connected with Georg Wilhelm Friedrich Hegel's dialectical philosophy and Friedrich Schiller's humanism. The present work is an interpretation of Nostalgia de la muerte by Villaurrutia based on the concepts of "turn towards the open" (Heidegger), "personal death" (Rilke), "subject as the absolute and as nothingness" (Hegel) and "aesthetic education of the human" (Schiller). [ABSTRACT FROM AUTHOR]

In a 1977 interview with Frederick Olafson, Marcuse denied that any aspect of Heidegger's philosophy was redeemable, suggesting that its latent Nazism was clear to him 'ex-post'. This tiny phrase raises a significant problem for Heideggerian scholarship: the equivocal nature of hindsight's seeming clarity. Playing with the notion of disenchantment, I retrace Marcuse's disenchantment with Heidegger, from the Olafson interview to their 1947–8 exchange of letters, to Marcuse's little-known 'German philosophy, 1871–1933' and finally to Being and Time itself, to argue that Heidegger's theory of death and guilt provides an answer to the problem of the ex-post: a way in which we can recreate from beginning to end the disenchanting story of how Heidegger's Nazism informed his thought, yet still retrace from end to beginning the way in which Heidegger's thought was fertile philosophical territory in the first place. [ABSTRACT FROM AUTHOR]

Hermeneutics is widely celebrated as a call for "conversation"--that is, a manner of inquiry characterized by humility and openness to the other that eschews the pretenses of calculative rationality and resists all finality of conclusions. In this, conversation takes shape in efforts to understand and interpret that always unfold in the transmission of meaning historically in language. Yet, the celebration of hermeneutics for humility and openness appears, at least, to risk embarrassment in light of claims found in Heidegger and Gadamer that conversation is always contingent on "prior accord." Critics of hermeneutics have, for some decades, interpreted this claim of prior accord to refer to a common tradition, so that the understanding achieved in conversation is restricted to those who belong to the same heritage. In this essay, the author argues that although Heidegger and Gadamer often suggest this prior accord is a matter of common tradition, crucial threads of Gadamer's thought, in particular, recommend a different view. Gadamer, in these threads, offers that "prior accord" concerns not a common tradition, but, on the contrary, the call to participate in hermeneutic transmission as such, even--and no doubt especially--when those in conversation are not familiar with the tradition or language of the other. With this, we are called to converse not first by what the other says, but by the fact that we do not yet understand, that we have already misunderstood, and that we perhaps cannot understand. [ABSTRACT FROM AUTHOR]

This article provides a detailed analysis of the function of the notion of Volk in Martin Heidegger's philosophy. At first glance, this term is an appeal to the revolutionary masses of the National Socialist revolution in a way that demarcates a distinction between the rootedness of the German People (capital "P") and the rootlessness of the modern rabble (or people). But this distinction is not a sufficient explanation of Heidegger's position, because Heidegger simultaneously seems to hold that even the Germans are characterized by a lack of identity. What is required is a further appropriation of the proper. My suggestion is that this logic of the Volk is not only useful for understanding Heidegger's thought during the war, but also an indication of what happened after he lost faith in the National Socialist movement and thus had to make the lack of the People the basis of his thought. [ABSTRACT FROM AUTHOR]

The paper deals with the meaning of the transcendental imagination in Kant's Critique of Pure Reason, comparing it with the productive imagination proposed by Fichte in his Wissenschaftslehre of 1794. It also presents Heidegger's views concerning both Kant and Fichte. Regarding Kant there is also a discussion of the difference between the first and second editions of the First Critique. It may be noted that Heidegger prefers the first edition to the second, since, in his view, the latter leads into German Idealism. In Fichte's philosophy the imagination plays a considerably larger role than it does in Kant. And Heidegger early on (in 1929) recognizes the importance of Fichte as a philosopher in its own right, and not just, as was customary in the period, a mere transitional figure between Kant and Hegel. The paper concludes with a critique of Heidegger's views regarding both Fichte and Kant. Though there is an addendum discussing the function of the imagination in the aesthetics of Kant (classicism), in that of Fichte (romanticism), and a brief comparison with Heidegger's own aesthetics. [ABSTRACT FROM AUTHOR]

This article presents a discussion on the re-signification and overcoming metaphysics that makes Martin Heidegger, connecting mentioned overcome to the epistemological developments of the paradigm of the complexity of the French intellectual Edgar Morin. In this sense, it tries 1) exposing the affairs of this work about metaphysical thinking that makes the German philosopher in the light of the history of Being and 2) connect your final agenda to the paradigmatic moraniana, trying to prove that in the thinking this author, there is an important heideggeriana mark not load manifest, in the work with concepts such system, identity, time, Dasein, among others. [ABSTRACT FROM AUTHOR]

Tillich's lecture on Contemporary German Philosophy (from about 1935) which is published in this edition is compared in the introduction with lectures on the same subject given by Werner Brock, Heidegger's former assistant. Brock is pleading for self-assertion of German philosophy in an age of science, whereas for Tillich German philosophy expresses self-destruction and retreat from life. 'Perhaps consolatio philosophiae [...] will become the last word of philosophy in an entirely disturbed continent.' [ABSTRACT FROM AUTHOR]

El artículo presenta una crítica literaria de los "Cuadernos negros" del filósofo alemán Martin Heidegger. La autora comenta sobre el contenido de los cuadernos, incluyendo los pensamientos, reflexiones y ideas informales de Heidegger. También se consideran los escritos sobre el nacionalsocialismo.

This paper engages “A Triadic Conversation” in Conversations on a Country Path. The context of this engagement is Heidegger’s account of τέχνη and φύσις in Contributions to Philosophy (Of the Event) as they are put to work in the conversation of a guide, a scholar, and a scientist. The leading questions are whether Heidegger’s thoughts of Seyn, Wesen, and Machination are helpful to understand and engage the pressing challenges to Western societies? Are those challenges primarily the devastations wrought by a culture of technology and its accompanying mind-set that, according to Heidegger, inevitably lead to war and massive types of destruction among all worldly lives? And is “A Triadic Conversation” an indication of a dangerous alienation from the everyday social and political world in which it was conceived? Stillness and silence play significant roles in the discussion of his accounts of the Wesen of humans and of nature as it brings to bear the everyday events that defined the time during which Heidegger wrote “A Triadic Conversation.” The paper concludes with a reflection on the importance of the differences between Heidegger’s approach and ones that begin by confronting the confusing, uncertain, but specific events that are taking place in the thinkers’ world. [ABSTRACT FROM AUTHOR]

The author discusses the mutual discovery between Chinese philosophy and German philosopher Martin Heidegger. He outlines that one of the ways to overcome the instrumentalist domination of modern Western metaphysics is for Heidegger to decide to pursue the phusis of Being as stemming from the origins of Greek philosophy. He also cites the adoption of method of comprehensive observation where the whole nature will be able to exercise his creative talent of doing and thinking.

The expansion of the Heideggerian corpus enables us to more precisely understand the meaning of a work that Jean-Pierre Faye characterised as a "narration of the unsaid." This unsaid can be clarified through Heidegger's self-interpretations that are available since the late 1980s and particularly since the beginning of this century. The task of re-reading concerns not only the general meaning that Heidegger intended to give to his works, but also some concepts which have become self-evident within academic philosophical discussion, just as the concept of Dasein, the persistently nebulous character of which can now be subject to re-interpretation, as the author himself suggested post-mortem. The proposal to philologically study the Gesamtausgabe within the framework of corpus linguistics makes sense in this context. [ABSTRACT FROM AUTHOR]

Discourse of Heidegger studies in contemporary Ukraine proves insufficient attention to the world legacy in understanding and interpreting complex thinking of the great German philosopher. In order not to yield the temptations of direct reading, we are advancing the imperative of precise mediation of historical research of Heidegger's philosophy by methods and instruments, which would conform with the actual context of philosophical process worldwide. This article aims to accomplish logical reconstruction of the interspace between discourses of Martin Heidegger and Theodore Adorno. This interspace of the potential dialogue between the two philosophers can be seen not as a gap but rather a joint of one and the same thought being developed in two opposite directions. Adornian approach to understanding Heidegger's thinking is viewed as amethodological model for the contemporary needs of the historiographical hermeneutics of Heidegger's philosophy. In the terms of ideological criticism Heideggerian conceptuality assume the form of a jargon, which stylistically derives from archaistic tendencies of the late Romanticism. Unlike P. Bourdieu, Adorno does not aim to reveal the social background of this proximity between existential philosophy and cultural conservatism of the Weimar epoch, but rather he persists in deconstructing the key concepts of Heidegger's philosophy, so that he would reveal its neutralizing andmetaphysical effects. In Adorno's transcription of the difference between onticity and ontology, the latter appears as a form of reification, and consequently as a philosophical form of ideology preoccupied with the conservative claims to preserve the existing order. The conservative move of Heidegger's logic consists in subjugation of Dasein to being, where being is conceptually charged as a secularized deity. Heidegger's possible response to Adorno's invectives should certainly avoid Heideggerian language. It is necessary to obtain an outer position to both discourses, if we want to elicit novel forms of thought. [ABSTRACT FROM AUTHOR]

This article aims to present religion in the light of Heidegger's hermeneutic phenomenology, based on the faktische Lebenserfahrung developed by Martin Heidegger (1889-1976) in the early writings of its work. To achieve this goal, three works of the German philosopher will be taken into account: Phänomenologie des Religiösen Lebens from 1920-21, Phänomenologische Interpretationen zu Aristoteles de 1921-22 e Ontologie. Hermeutik der Faktizität de 1923. From these works, it will be inferred concepts of phenomenology, hermeneutics and facticity, that underlie other important concepts such as world, history, phenomenon and experience. Afterwards, the way how this philosopher develops these concepts in the analysis of the Christian religion will be presented through three Christian experiments: the Pauline letters to the Galatians and Thessalonians, the Book X of Augustine Confessions and the medieval mysticism. Finally, this article points out that religion is religious experience developed through factual life, with all its tension, anxieties and projections. Religion is then the experience of the divine in the factual locus of the life in which the existence finds its own meaning [ABSTRACT FROM AUTHOR]

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must 'learn to let learn'. However in the main he left the aphorism unexplained as part of a brief four-paragraph, less than two-page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an 'exalted matter'. This paper investigates both of Heidegger's claims, interpreting letting learn in the context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method. [ABSTRACT FROM AUTHOR]

The article discusses the trend in German philosophy of egoistic voluntarism whereby metaphysical theory finds its limitations within a nationalistic pro-German framework according to the scholar George Santayana. The author focuses on the philosophy of Gottfried Leibniz, Arthur Schopenhauer, Richard Wagner, Friedrich Nietzsche, and Martin Heidegger. Topics include the impact of this type of metaphysical thinking on the German dictator Adolf Hitler, Nazi ideology, and theorist Alfred Rosenberg.

This article explores the intellectual relations between Carl Schmitt and the German historian Reinhart Koselleck with a focus on the inspiration that Koselleck found in Schmitt's work in the early 1950s. The article goes beyond earlier contributions in the field by illuminating how the most important discursive features that Koselleck drew from Schmitt were utilized toward a very independent intellectual project. This project concerned an attempt to revise modern political thought by means of outlining a new concept of history. Koselleck's concept of history was to depart from all utopian notions of history as a singular, unified and goal-directed process. Instead, it aimed to outline certain fundamental existential structures of the human condition and to take account of the social relations existing among human beings in order to understand (historically) and contain (politically) the potential conflict in human societies. Hence Koselleck believed that his new concept of history would lead to a more responsible foundation of political order and decision making. Following an analysis of how Koselleck developed his project in a dialogue with the work of Schmitt and a number of other scholars, first of all Friedrich Meinecke and Martin Heidegger, the article presents a brief perspective on how his new concept of history was received in the 1950s and on how it came to provide his work with a certain analytical, thematic and argumentative unity. [ABSTRACT FROM AUTHOR]

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While acknowledging recent efforts to recognise the genuinely ontological aspects of Georg Simmel's philosophy of life (and especially its links to the later fundamental ontology of Martin Heidegger), this paper focuses on one seemingly important ontological implication of some specific societal claims made by Simmel that has previously received minimal attention. By reading these claims as entailing a kind of ontological 'space' within which an individual attempts to mediate between social roles, this paper seeks to return attention to those contextually immediate interests which underpin the fulfilment of those social roles that foundationally shape our conception of the present 'now'. In doing so, this paper considers the other extreme, as it were, of the temporalising structure which is the focus of a more traditional understanding of Heideggerian 'authentic' temporality. [ABSTRACT FROM AUTHOR]

The article offers information on the theory of Anti-Neo-Kantianism by Martin Heidegger. It states the thesis of Heidegger that conducted a wide range debate with the representative of neo-Kantianism, Ernst Cassirer. It reports the relation between Heidegger and Cassirer that makes an important episode in the modern German Philosophy.

The article discusses the interpretation of the later philosophy of Martin Heidegger. It states that the interpretation aims to explain the guiding question and meaning of several Heidegger's phrases and to resolve various mysteries behind other interpretations to explain the true claims that are left without any explanation. It discusses the three ideas of Heidegger's later philosophy including the historicity of words, basic words and words that attempt to express an experience.

In this paper we intend to explore relevant conceptual relationships between the idea of a citizen's right to existence in H. Cohen's ethics and J. G. Fichte's theory of right, in connection with M. Heidegger's and H.-G. Gadamer's hypothesis of the Fichtean influence on Marburg's Neo-Kantianism. [ABSTRACT FROM AUTHOR]

This paper is a commemorative contribution on the occasion of the eight decades that have already elapsed since the publication of Sein und Zeit (1927), the work by Martin Heidegger which perhaps has become in the meantime - considering the enormous scope of its contemporary influence -- the most important philosophical treatise of the 20th century. One must draw attention to the fact that it is not purported an elaboration of the work's reception, which can be almost impossible to embrace in its entirety for it can well be structured in several phases. There is rather an introductory approach to the manuscript's history before its publication; purpose that can be seen as a more concrete and less ambitious goal in comparison to the main one, which is nothing but to outline the work's central topics and the pretentions that it has pursued and carried out. [ABSTRACT FROM AUTHOR]

Heidegger focuses on the explanation of the primordial meaning of death in relation to time, whereas Lévinas, in reinterpreting Heidegger's point of view, emphasizes the significance of time in relation to death. Wang tangjia THE CONCEPTS OF DEATH IN HEIDEGGER AND LÉVINAS Death is not only a natural event, but also a social and cultural event as well as a psychic event. It is a characteristic of Lévinas's philosophy, different from that of Heidegger, to bring the problem of death into the discussion of ethics as first philosophy. Lévinas tells us that even though death might be connected to nothingness, nothingness in this case has a positive meaning because the contour of being presents itself by nothingness, as death drives us to fulfill our own purpose and ideal. [Extracted from the article]

A close analysis of truth and freedom in Heidegger's Beiträge zur Philosophie is offered, demonstrating that an engagement with Friedrich Wilhelm Joseph von Schelling is decisive in bringing Heidegger to an understanding of Dasein in terms of freedom, community, culture, and history. The controversial claim that a reconsideration of German Idealism can provide a new way of accessing Heidegger's later work is strongly supported in this essay, demonstrating that the payoff of this approach is vast as well as highly coherent with many recent developments in Heidegger scholarship which focus on practical philosophy. [ABSTRACT FROM AUTHOR]

The article examines the unique problem posed by German philosopher Martin Heidegger for ecological thinkers. The manner in which Heidegger's work provides green-minded thinkers with an ontological explanation for the pervasiveness of the technological in the modern epoch is described. Environmentalism's positive view of the potentiality of technology is discussed, as well as the link between human emissions and climatic change. The article also discusses the three important contributions made by Heidegger to the deep, long-range ecology literature.

Heidegger distinguishes between concern for things and solicitude for other Dasein. As Dasein is already being‐in‐the‐world and being‐with from the start, there is no need to define what another Dasein is to recognize it. In this paper it is argued that Dasein is thrown into circles of care, where the distinction between solicitude and concern is given. Although this undermines any attempts to regard a comatose patient as non‐Dasein, it raises questions about Dasein’s relations with animals. It is suggested that Dasein’s relations with animals could be captured by inserting another circle, for which the German word versorgen might be suitable. [ABSTRACT FROM AUTHOR]

Discusses the impact of the philosophy of German philosopher Martin Heidegger on French philosophers. Debate on his devotion to national socialism; Overview of the book 'Heidegger et le Nazisme,' by Victor Farias; His views on academic freedom; Position on the development of mind and body.

Presents several political texts from German philosopher Martin Heidegger. Death of philosophy student Albert Leo Schlageter; Labor service and the university; Relationship between the university and the new Reich.

The article presents an essay which aims to review a selection of claims for existential psychotherapy or analysis and evaluate its present status and future prospects based on the ideas of German philosopher Martin Heidegger. Accordingly, existential psychotherapy is considered as the most important movement in the therapeutic field since the existence of neo-Freudian schools because it enables psychotherapists to rescue psychoanalysis and contributes to every significant endeavor. Today, existential psychotherapy is considered a gaudy fiction rather than a fact but it is hoped to become a fact in the future.

Presents an article which describes a meeting with German philosopher Martin Heidegger in Rome, Italy in 1936. His partisanship for National Socialism; Basis for his political engagement; Comment on German philosophy.