Relevant bibliographies by topics / Heidegger’s fourfold

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  2. Dissertations / Theses
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  4. Book chapters
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Academic literature on the topic 'Heidegger’s fourfold'

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Published: 19 February 2023

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Journal articles on the topic "Heidegger’s fourfold"

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Mitchell, Andrew J. "Heidegger’s Fourfold." Heidegger Circle Proceedings 47 (2013): 91–107. http://dx.doi.org/10.5840/heideggercircle2013475.

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Gevorkyan, Sofya, and Carlos A. Segovia. "Earth and World(s): From Heidegger’s Fourfold to Contemporary Anthropology." Open Philosophy 4, no. 1 (January 1, 2021): 58–82. http://dx.doi.org/10.1515/opphil-2020-0152.

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Abstract This article aims at contributing to the contemporary reception of Heidegger’s thought in eco-philosophical perspective. Its point of departure is Heidegger’s claim, in his Bremen lectures and The Question Concerning Technology, that today the earth is submitted to permanent requisition and planned ordering, and that, having thus lost sight of its auto-poiesis, we are no longer capable of listening, tuning in, and singing back to what he calls in his course on Heraclitus the “song of the earth.” Accordingly, first we examine how the inherently reciprocal dynamics of “earth” and “world,” as thematised by Heidegger in The Origin of the Work of Art, have become opaque. Second, we analyse whether it is possible to find those same dynamics at play behind Heidegger’s “Fourfold,” which we propose to reread in binary key in dialogue with contemporary anthropology, from Bateson and Lévi-Strauss to Wagner and Viveiros de Castro, and in light of Guattari’s notion of “trans-entitarian generativity.” Third, we stress the need to reposition Heidegger’s thought alongside contemporary concerns on “worlding” and we explore its plausible intersections with today’s object-oriented ethnography. Lastly, we discuss the possibility of rereading Heidegger’s Fourfold afresh against the backdrop of Heidegger’s non-foundational thinking, as a conceptual metaphor for the joint dynamics of Abgrund and Grund.
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Backman, Jussi. "The Singularity of Being and the Fourfold in the Later Heidegger." Heidegger Circle Proceedings 44 (2010): 179–93. http://dx.doi.org/10.5840/heideggercircle20104414.

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The paper studies the notion of the unique singularity (Einzigkeit, Einmaligkeit) of Being in Heidegger’s work, first and foremost in Contributions to Philosophy. I argue that whereas the Aristotelian metaphysical tradition regards Being as the most universal or “transcendental” notion that comprehends all instances of “to be,” Heidegger, by contrast, addresses Being in a “postmetaphysical” sense as the singularization of each meaningful situation into a unique configuration of a multidimensional meaning-context. I show that the theme of singularity was present in Heidegger’s thinking all the way from his 1915 dissertation on Duns Scotus and the notion of the singular instant (Augenblick) in Being and Time. Finally, I suggest an interpretation of the fourfold (Geviert) as Heidegger’s most developed articulation of the structure of this context-specific singularity of meaningfulness.
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Gyllenhammer, Paul. "Heidegger’s Epicureanism." Gatherings: The Heidegger Circle Annual 9 (2019): 60–89. http://dx.doi.org/10.5840/gatherings201994.

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Heidegger and Epicurus seem to be separated by a great divide. Where Epicurus seeks ataraxia by minimizing anxiety and our concern with death, Heidegger describes how anxiety and death are factored into authentic living. But looks can be deceiving. A close study of Heidegger’s critique of das Man reveals a distinctly Epicurean line of thinking. His account of curiosity, in particular, parallels Epicurus’s own criticism of normal life as being mired in unnatural/empty desires due to an unconscious fear of death. Despite this similarity, Heidegger’s interest in ontological anxiety, i.e., homelessness, contrasts deeply with Epicurus’s goal of mental tranquility. Yet this difference is overcome, in part, in Heidegger’s turn to peaceful dwelling as an expression of authentic Being-in-the-world. Indeed, Heidegger’s account of the fourfold as the essence of dwelling can be seen as an Epicurean four-part cure to suffering (tetrapharmakos), bringing Heidegger into dialogue with the tradition of philosophical therapy.
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Segovia, Carlos A. "Guattari \ Heidegger: On Quaternities, Deterritorialisation and Worlding." Deleuze and Guattari Studies 16, no. 4 (November 2022): 508–28. http://dx.doi.org/10.3366/dlgs.2022.0492.

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In his final writings Guattari designed a four-functor meta-model with which to map subjective resingularisation against the backdrop of what he saw as the late-modern admixture of ecological collapse, social deterioration and subjective decomposition. I examine here Guattari’s fourfold in neo-structuralist terms and then engage in a discussion on the difference between worlding and deterritorialisation, reassessing in this sense Guattari’s concept of machinic indices in conversation with the works of anthropologists. Further, I show that Guattari’s fourfold is reminiscent of Heidegger’s Geviert, which I place at the very core of Heidegger’s project of overcoming the modern Ge-stell. Lastly, from the fact that Guattari’s fourfold opens onto the question of worlding and that Heidegger points to our incapability to tune in and sing back to the earth’s song, I draw the conclusion that they put forward an eco-cosmo-poetics that points beyond the flat ontology of today’s new materialism and the subtractive logic of speculative realism.
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Travers, Martin. "Trees, rivers and gods: Paganism in the work of Martin Heidegger." Journal of European Studies 48, no. 2 (April 17, 2018): 133–43. http://dx.doi.org/10.1177/0047244118767820.

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The concern that Heidegger voiced in his later work for the plight of nature in a world dominated by technological rationality and commercial exploitation has often been seen as sign of his commitment to environmental ethics. This paper argues that the roots of Heidegger’s concern lay elsewhere, most notably in his identification with the beliefs and practices of Germanic paganism. Beginning with a discussion of Heidegger’s notion of the ‘Geviert’ (the ‘fourfold’), this paper examines how Heidegger drew upon the elemental tropes of the pagan mind, most noticeably those that celebrated water, land and forest, to ground his appropriation of nature in an ethos of spiritualized naturalism.
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Gable, Justin. "God Without Metaphysics: Some Thomistic Reflections on Heidegger’s Onto-Theological Critique and the Future of Natural Theology." American Catholic Philosophical Quarterly 95, no. 3 (2021): 527–48. http://dx.doi.org/10.5840/acpq2021616233.

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The Heideggerian critique of onto-theology has attained a semi-canonical status for continental philosophy of religion. But is the critique itself sound, and does it actually result in a richer philosophical and theological discourse concerning God? In this paper, I argue that Heidegger’s onto-theological critique suffers from serious difficulties. First (section II) I examine the critique, summarizing and condensing the critique in its essentials. I use Westphal’s fourfold criteria as a way of giving it some precision, while presenting it in relative independence from Heidegger’s own account of Being. In section III, I examine the results of non-onto-theological discourse on God post-Heidegger, suggesting, using the examples of John Caputo and Richard Kearney, that Heidegger’s onto-theological critique has not inspired a less problematic religious discourse. In the fourth and final section, I question the legitimacy of the critique itself. While Heidegger’s critique of onto-theology has the seemingly admirable goal of rendering our discourse about God less instrumental and idolatrous, a careful analysis of the criteria themselves reveals that onto-theology either misinterprets natural theological discourse on God or subjects it to impossible requirements.
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Karakasis, Georgios. "Mortals’ offering to the gods: Martin Heidegger’s interpretation of the thing." Differenz, no. 5 (2019): 139–57. http://dx.doi.org/10.12795/differenz.2019.i05.07.

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The aim of this paper is to track out things’ thingness in Martin Heidegger’s The Thing. Departing from the ontological difference between a thing and an object, we will go on examining the way an everyday thing, a jug, through its symbolically being used, becomes something much more important than a mere tool of serving; namely, through the act of the outpouring as an offering to the gods, Heidegger radically changes our conception of the thing, via the latter’s becoming the space of the mortals’ being appropriated by the gods in the span between the earth and the sky, namely the “Fourfold”.
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Miller, Ellen. "Seeing Brancusi's First Cry, A First Time, Again." Janus Head 20, no. 1 (2022): 33–40. http://dx.doi.org/10.5840/jh20222014.

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Constantin Brancusi’s sculpture The First Cry (c. 1914; cast 1917) asks questions that overlap with the concerns of contemporary existential phenomenology, namely, temporality, the relation between art and truth, the nature of embodiment, and the lived experience of perception. In this paper, I put Heidegger and Merleau- Ponty’s writings into dialogue with one of Brancusi’s many ovoid sculptures. Even though Heidegger is not commonly included by those involved in body studies, his writings—especially the later writings—sketch out a philosophy that is at least open to the materiality and physicality of artworks and beholders. We will move through several entrances into this moving work: the work’s shining, listening, mirroring, and temporal dimensions. The phenomenological method employed follows Heidegger’s fundamental claim that art opens up entrances to the truth of the world around it. Brancusi’s work allows us to experience Merleau-Ponty’s concept of the chiasm, Heidegger’s idea of the fourfold, and reveals the ways in which philosophy needs art. When we stay with First Cry in our philosophizing and in the gallery, we experience the motion and movement within Brancusi’s work; the experience is at once essential and sensuous.
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Lacoste, Jean-Yves. "La chose et le sacré." Studia Phaenomenologica 9, no. 9999 (2009): 29–62. http://dx.doi.org/10.5840/studphaen20099special40.

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This essays deals with Heidegger’s concept of “Thing”, as sketched in the 1950 lecture Das Ding.In Being and Time, Heidegger had worked out a concept of “tool”, Zeug, which vanished in later works. The Heideggerian “thing” is undeniably more than a “tool”. The author argues than beings viz. phenomena are actually given to us which oppose the logic of “thinghood” while transcending the logic of “toolhood”: Flemish painting is used as an example of phenomena which overcome the affective reality of being-in-the-world without respecting the mode of appearing proper to things. Another witness is summoned, sacramental experience: a phenomenological description of what is given to see and feel during the Eucharistic liturgy aims at showing that being-in-the-world and “being in the Fourfold” can be put into brackets in such an event, and that it must be the case for such an event to be understood.
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Dissertations / Theses on the topic "Heidegger’s fourfold"

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Stuart, Anne B. "Given to Thinking: The Poetic and Philosophical Endowment of Martin Heidegger's Fourfold." Thesis, Griffith University, 2020. http://hdl.handle.net/10072/400464.

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The claim of this thesis is that the poetic and philosophical endowment given to thinking by Heidegger’s conception of the fourfold (das Geviert) deserves to be better understood. In pursuit of this understanding, I draw on the work of several poets to show how, in the poetic thinking of Heidegger’s fourfold, relation is even more fundamental than what is related. Indeed, the fourfold is relation. The four elements—earth, sky, divinities and mortals—of the fourfold amount to what Heidegger names “world”, which is what allows beings to appear by way of a “fugal” articulation. As gathered into the fourfold, beings cannot but show up as entwined, resisting any hierarchical pretention, presented in such a way that any being is always related to something that lies outside itself. The poets in this thesis all say this worldly relation. They evince the Heideggerian idea of a “bringing-forth” as an arising of something from out of itself in the unveiling of the fourfold. They show how gathered things in the fourfold “intend” beyond themselves and towards us, there where we find ourselves involved, often under duress, in a larger array of relations. Finally, the poetry in this thesis brings us closer to understanding how language speaks in the fourfold. The poems demand that we pay attention to the claim of language itself and its relation to relation. For it is not just what language is related to, but that there is relation in the first place, that is at stake in poetry.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Hum, Lang & Soc Sc
Arts, Education and Law
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Obi, Augustine Ifeanyi. "Heidegger's abyssal ground of ethics: A fourfold approach." Phd thesis, Australian Catholic University, 2019. https://acuresearchbank.acu.edu.au/download/5b5ec7155f633d4c0af553eec01a949dbf5d197695eee9d7f7a6f3b553717558/1930160/Obi_2019_Heidegger_s_abyssal_ground_of_ethics_a.pdf.

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This thesis examines the question of ethics in the thought of Martin Heidegger, focusing especially on his earlier works. While set against the backdrop of the ongoing controversy over Heidegger’s associations with National Socialism and the idiosyncratic anti-Semitism of passages in the recently published Schwarze Hefte, the thesis is not offered as a contribution to that debate, especially as it relates to its biographical content. Rather, the focus is on the extent to which the “fundamental ontology” Heidegger develops in the 1920s makes a serious contribution towards what I have referred to (with a nod to Frederick Olafson), as Heidegger’s ‘ontological ground of ethics’. In doing so, I explicitly take up Heidegger’s later claim (in his famous Brief über den 'Humanismus) that “If the name ‘ethics,’ in keeping with the basic meaning of the word ἦθος, should now say that ethics ponders the abode of the human being, then that thinking which thinks the truth of being as the primordial element of the human being … is in itself originary ethics [ursprüngliche Ethik].” (GA9: 356). As such, the thesis looks to examine a web of ideas in early Heideggerian texts of the 1920s that provide a compelling case for such an originary ground of ethics, in the sense of a condition of possibility for moral normativity. Of course, such a ground cannot be understood as a traditional metaphysical foundation, for like Dasein itself, it is an Ab-grund, a groundless ground, a factical ground. For this ethical ground is eventually nothing other than Dasein itself, a being that, as thrown, “never [has] … power over [its] ownmost Being from the ground up,” but must rather take on the ground of its dwelling (ἦθος) in the world. The thesis proceeds by examining four inter-related themes in the early Heidegger that I suggest interweave in providing what Heidegger refers to in Sein und Zeit (in terms of one of these themes), as “the existential conditions for the possibility of … morality in general, and for the possible forms which this may take factically.” (SZ: 286). The first chapter explores Heidegger’s reading of Aristotle’s notion of φρόνησις, as a lens through which the other three themes – Gewissen (chapter two), Eigentlichkeit (chapter three) and Mitsein (chapter four) – might be read most effectively for this purpose. In the light of Heidegger’s reading of φρόνησις as a practical skill for discerning the best way of acting in relation to factically available possibilities, Dasein can be understood as an ontologised ix version of Aristotle’s φρόνιμος. This phronetic Dasein’s deliberative action is tailored to a desired end (τέλος); that for the sake of which (οὗ ἕνεκα) it acts. In this way, ethics is grounded not as a ‘science’ of definite knowing (επιστήμη, or as a τέχνη), but as phronetic skill and understanding. In this light, Heidegger’s analyses of Gewissen, Eigentlichkeit, and Mitsein are inherently phronetic, and the abyssal ground of ethics that emerges is thoroughly hermeneutical. In his presentation of the authentic “call” of conscience, Heidegger provides an account of “the ontological foundations of … the ordinary way of interpreting conscience” (SZ: 314,) thereby distinguishing the ontological condition of possibility of conscience from its existentiell actualisation in the experience of moral normativity. His account of Eigentlichkeit, far from providing an egoistic (indeed Cartesian) understanding of Dasein’s ‘authentic’ self, can then be read as an analysis of emancipatory resoluteness. Dasein as φρόνιμος, in taking on its destiny and fate (that are not of its own making), emerges as an engaged Being-in-the-world-with- others, “free[ed] for its world.” (SZ: 344). This then leads into an analysis of Heidegger’s account of Mitsein: of Dasein as Being-in-the-world-with-others. Here I build on Jean-Luc Nancy’s interpretation of Dasein as irreducibly (if paradoxically) “singular plural,” in which the I of Dasein is absolutely equiprimordial (or “co-originary”) with the ‘we.’ I show how this assessment is consistent with the text of Sein und Zeit, and how this branches into Heidegger’s account of Rede and especially Fürsorge in terms of Dasein’s authentic “leaping ahead,” as this is attested in freedom and responsibility as well as the ethically profound opening that Heidegger allows to a certain sense of empathy. The thesis conclusion includes a few comments about the significance of the thesis’ findings for contemporary ethics after Heidegger.
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Haas, Alexander. "Marion, Heidegger, and the question of givenness." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1595008180179881.

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Peduti, Douglas F. "Sprache als Be-w��gen: The Unfolding of Language and Being in Heidegger's Later Work, 1949-1976." 2009. http://digital.library.duq.edu/u?/etd,154173.

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Much neglected is Heidegger's latter work in favor of the fundamental ontology of Being and Time. Consequentially, conceptions of Heidegger's question of Being are oftentimes misconceived. Currently three main models have been proposed: (1) existential phenomenology, exemplified by Joseph Langan in the 1950s; (2) the popular thought of Being model in the 1960s as developed by William Richardson; (3) and in counter distinction to these unified models Joseph Kockelmans offers in the 1970s the many ways model, touting the end of systems. These misconstruals have spawned much Heideggerian dialogue, and in recent years, has had its effect upon Western continental scholarship from structuralism to post-structuralism. <br>Rather than usual conceptual models, this dissertation proposes a new model of Heideggerian scholarship seen through the lens of "Being as Saying." Neither mystical nor incomprehensible Heidegger's; unique linguistic turn negotiates the inadequacies of modern conceptions of the subject, object and cognition. Through a careful reading of Heidegger's work from 1949-1976, I trace Heidegger's utter reliance upon language as the way-making of Being, "Sprache als Be-wëgen." More originary than ordinary language, Heidegger's Being as Saying arises from Nietzsche's insights on nihilism. For Heidegger Being is no-thing, and as such reveals itself as unconcealment. We hear it as a deep, unsettling silence. From Being's two-fold character of concealing and revealing and humanity's subsequent discomfit, we derive all forms of communication, including thought and logic, even our world as a response to, and evasion from this pervasive silence. <br>Most notably Heidegger unseats the preeminent stature of thought and subject, only to reincorporate them within language. To achieve this he develops notions of Ereignis and Geviert, at once simple and complex, by which Being manifests itself, no longer through Dasein as prime discloser, but through a crossing of four regions. What emerges is a dynamic gathering-as-separated dialogue, a far richer, relational understanding of the world and the person. Heidegger's new way can best be described as a phenomenology of the inapparent, wherein Being and humanity are in a relational dialogue of unconcealing and revealing. With this insight we can reengage the Western philosophical tradition meditatively.
McAnulty College and Graduate School of Liberal Arts
Philosophy
PhD
Dissertation
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Roux, Alwyn Petrus. "'n Vergelykende ondersoek na landskap as woon in die latere poësie van Breyten Breytenbach en Lucebert / Alwyn Petrus Roux." Thesis, 2015. http://hdl.handle.net/10394/15958.

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This thesis compares the later poetry of Breyten Breytenbach and Lucebert from the phenomenological approach of landscape as dwelling. The metaphor of landscape as dwelling is derived from the art philosophy of Martin Heidegger, which emphasises the importance of truth as aletheia (or “disclosure”), the cultural geography of John Wylie, which illuminates the notion of landscape as tension, and the anthropology of Tim Ingold with reference to the dwelling perspective, adopted from Heidegger’s philosophy on dwelling. The thesis destructs the Cartesian idea of landscape, which relates to the constructivist description of landscape as a way of seeing. The destructive reading shows that mortals’ dwelling on earth is inherently part of the landscape, which means that landscape opens up as an expression of Dasein’s fundamental being-in-the-world, rather than a scene looked upon from afar. Furthermore, this thesis uses Ingold’s distinction between the landscape and the taskscape (Ingold, 2000:195), and Heidegger’s notion of the fourfold (Heidegger, 1989:172), to make a desctructive reading of the poets’ work, with specific reference to William Spanos’s destructive criticism. It investigates a number of poems from Breytenbach’s Nine landscapes of our time bequeathed to a beloved (Nege landskappe van ons tye bemaak aan ʼn beminde, 1993), Paper flower (Papierblom, 1998), The wind-catcher (Die windvanger, 2007), The principle of dust (Die beginsel van stof, 2011) and Catalects (Katalekte, 2012), and Lucebert’s Harvests in the roaming garden (Oogsten in de dwaaltuin, 1981), The swamp rider from paradise (De moerasruiter uit het paradijs, 1982), Console the hysterical robot (Troost de hysterische robot, 1989), Of the malt-like profligate (Van de maltentige losbol, 1993) and Of the motionless agitator (Van de roerloze woelgeest, 1994). The analyses focus specifically on the destruction of the traditional landscape idea by emphasising Dasein’s everyday activities, and his/her dis-covering approach toward the elements of the fourfold. The thesis concludes with a comparison of the work of the poets in terms of their destruction of the notion of landscape, the temporality of the taskscape, the taskscape as an ensemble of tasks, and a systematic reading of dwelling.
PhD (Afrikaans en Nederlands), North-West University, Potchefstroom Campus, 2015
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Books on the topic "Heidegger’s fourfold"

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Fourfold: Reading the Late Heidegger. Northwestern University Press, 2015.

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Mitchell, Andrew, and Anthony J. Steinbock. Fourfold: Reading the Late Heidegger. Northwestern University Press, 2015.

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Book chapters on the topic "Heidegger’s fourfold"

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Gall, Robert S. "Religion as Finding Man’s Place: Gods and the Fourfold." In Beyond Theism and Atheism: Heidegger’s Significance for Religious Thinking, 74–95. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3683-6_4.

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Rickert, Thomas. "Towards Ecosophy in a Participating World: Rhetoric and Cosmology in Heidegger’s Fourfold and Empedocles’ Four Roots." In Tracing Rhetoric and Material Life, 59–83. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-65711-0_3.

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Niederhauser, Johannes Achill. "The Fourfold." In Heidegger on Death and Being, 185–95. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51375-7_15.

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Niederhauser, Johannes Achill. "Language and Death in the Fourfold." In Heidegger on Death and Being, 229–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51375-7_18.

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Geertsema, Marius Johan. "The Fourfold: The Double Poles of the Poetic Projection." In Heidegger's Poetic Projection of Being, 203–30. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78072-6_15.

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Wheeler, Andrea. "Heidegger, the Fourfold and Luce Irigaray’s To Be Born: An Architectural Perspective." In Towards a New Human Being, 73–89. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03392-7_5.

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Robinson, Keith. "Towards a Political Ontology of the Fold: Deleuze, Heidegger, Whitehead and the “Fourfold” Event." In Deleuze and The Fold: A Critical Reader, 184–202. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230248366_9.

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"German expressionist film and Heidegger’s fourfold." In Film, Architecture and Spatial Imagination, 20–36. Milton Park, Abingdon, Oxon ; New York : Routledge, 2017. | Series: Film, architecture and spatial imagination: Routledge, 2016. http://dx.doi.org/10.4324/9781315533735-2.

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Santos, Daniel. "DWELLING IN ‘A HIDDEN LIFE’: HEIDEGGER’S CONCEPT OF THE FOURFOLD IN MALICK’S FILM." In XX Semana Acadêmica do PPG em Filosofia da PUCRS, Vol. 1, 303–16. Editora Fundação Fênix, 2020. http://dx.doi.org/10.36592/9786587424415-21.

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Wrathall, Mark A. "Fourfold (Geviert)." In The Cambridge Heidegger Lexicon, 335–41. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9780511843778.091.

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Conference papers on the topic "Heidegger’s fourfold"

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Weiner, Frank H. "Learning from Leibniz: Navigating the Twin Labyrinths of Academia and Practice." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.45.

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This essay is prompted by a single phrase embedded in the call for papers – “…the best of all available knowledge…” It would be easy to overlook the significance of this brief extracted fragment by taking for granted we know and understand what is indeed the best in the context of the education of an architect. Within the overall frame-work of the conference such considerations could be seen as offering a relevant dialectical antithesis to the main thesis of the conference. It is important to consider how questions of the ‘best’ in relation to knowledge have come to be seen by some as being of lesser importance in our conversations about education. If we do not strive for what is the best then we may loose an overall sense of telos or purposiveness in our various endeavors. The best is the highest good (both in theory and practice). So the best is at least a double condition rather than a singular condition. In Aristotle’s Eudemian Ethics there are no less than three philosophical meanings of the word “best”. First there is best as the Idea of the good (here Idea in a Platonic sense and the good are synonymous), secondly the best as the common good and thirdly the best in a practical sense. There is then a noble best and a practical best.The viability of the conference theme on “The Practice of Teaching and the Teaching of Practice: The Teacher’s Hunch” may actually rely upon establishing a foundation for determining what the best of all available knowledge consists of towards our common pursuits. Here one might propose the word ‘available’ be replaced by the word ‘possible’ so the fragment would now read – the best of all possible knowledge. The distinction between availability and possibility although seemingly minor becomes a crucial one. Availability has to do with use and acquisition in the sense that something or someone is either available or is not available. The notion of availability lacks the gravitas of possibility that can lead to actuality. With the idea of possibility emerges the transcendental question of the freedom for good and evil adjudicated under a form of divine justice. Invoking possibility over availability is an acknowledgment of the perennial importance of the ancient Aristotelian dyad of potency/act in the deeper back-ground of our theories and practices. In a world of crass availabilities, “need is so many bananas”. In what follows the word “knowledge” is understood in Aristotelian sense of the fourfold of causation giving us the possibility to bring forth what we know, what Heidegger poeticized as modes of occasioning – the material, formal, efficient and final causes.
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