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1
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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Robertson, Karen. "The Recognitive Foundations of Agency." Heidegger Circle Proceedings 49 (2015): 158–76. http://dx.doi.org/10.5840/heideggercircle20154915.
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Drawing on Heidegger’s account of Mitsein and “the fourfold,” I argue that the worldly significance that defines us is rooted in our constitutive openness to others. To own up to such significance, we must take responsibility for our involvement in its realization, which occurs through our involvement in shared institutions. However, we tend to experience ourselves as incapable of altering the nature of our involvement in institutions. Countering our sense of irrelevance requires a recognition of ourselves as agents, and of “agency” as the ability to contribute to the significance of our world through our very recognition of one another.
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Clausén, Marie. "“‘But the Fountain Sprang Up and the Bird Sang Down’: Heidegger’s Gathering of the Fourfold and the Seven-Sacraments Font at Salle, Norfolk.”." Religions 12, no. 7 (June 24, 2021): 464. http://dx.doi.org/10.3390/rel12070464.
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My paper analyses the 15th-century seven-sacraments font at the medieval church of St Peter and St Paul at Salle in Norfolk (England). The church guides and gazetteers that describe the font, and the church in which it is situated, owe both their style and content to Art History, focusing as they do on their material and aesthetic dimensions. The guides also tend towards isolating the various elements of the font, and these in turn from the rest of the architectural elements, fittings and furniture of the church, as if they could be meaningfully experienced or interpreted as discrete entities, in isolation from one another. While none of the font descriptions can be faulted for being inaccurate, they can, as a result of these tendencies, be held insufficient, and not quite to the purpose. My analysis of the font, by means of Heidegger’s concept of Dwelling, does not separate the font either from the rest of the church, nor from other fonts, but acknowledges that it comes to be, and be seen as, what it is only when considered as standing in ‘myriad referential relations’ to other things, as well as to ourselves. This perspective has enabled me to draw out what it is about the font at Salle that can be experienced as not merely beautiful or interesting, but also as meaningful to those—believers and non-believers alike—who encounter it. By reconsidering the proper mode of perceiving and engaging with the font, we may spare it from being commodified, from becoming a unit in the standing reserve of cultural heritage, and in so doing, we, too, may be momentarily freed from our false identities as units of production and agents of consumption. The medieval fonts and churches of Norfolk are, I argue, not valuable as a result of their putative antiquarian qualities, but invaluable in their extending to us a possibility of dwelling—as mortals—on the earth—under the sky—before the divinities.
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Kageyama, Yohei. "Alterity and Repetition. Phenomenological Interpretation of the Divinity in the Later Heidegger." Investigaciones Fenomenológicas, no. 4-II (February 11, 2021): 73. http://dx.doi.org/10.5944/rif.4-ii.2013.29782.
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The purpose of this paper is phe-nomenological interpretation of the various faces of divinity in the later Heidegger and elucidation of the human comportment corresponding to this divinity. In the first chapter, I will make clear the relation between ontological difference in the sense of the later Heidegger and the primordial dimension of divinity which is called the last god (der letzte Gott) and the sacred (das Heilige). Further, the relation between such divinity and entity as a whole (das Seiende im Ganzen) will be clarified. In the second chapter, I will elucidate the place of the divinities in the manifestation of entity as a whole by considering the role of the godlikes (die Göttlichen) in the fourfold (das Geviert). When the primordial alterity of the last god should be experienced in entity as whole, which leads to the notion of the godlikes, it must confront human subject in totally asymmetrical manner. Such asymmetrical communication can be structurally made explicit by taking the concept of “discourse” in Being and Time into account. Finally, I will consider the character of human comportment called preservation (Bergung) with focusing on its relation to the later Heidegger’s conceptions of divinity. This will shed light on how human beings could properly appreciate the experience of what is beyond our understanding and nevertheless supporting our existence.El objetivo de la ponencia es llevar a cabo una interpretación fenomenológica de las diversas facetas de la divinidad en el Hei-degger tardío y elucidar el comportamiento humano respecto de esta divinidad. En el primer capítulo, se esclarece la relación entre la diferencia ontológica en el sentido que le da el segundo Heidegger y la dimensión primordial de la divinidad, llamada el último dios (der letzte Gott) y lo sagrado (das Heilige). A conti-nuación, se esclarecerá la relación entre la divinidad así concebida y lo ente en totalidad (das Seiende im Ganzen). En el segundo apar-tado, se elucidará el lugar de las divinidades en la manifestación de lo ente en totalidad considerando el papel de los divinos la Cuaternidad (das Geviert). Cuando la alteridad primordial del último dios se experimente en lo ente en totaliadd, lo cual conduce a la noción de los divinos, tiene que enfrentarse al sujeto humano de una forma totalmente asimétrica. Esta comunicación asimétrica puede explicitarse estructuralmente mediante la consideración del concepto del discurso en Ser y tiempo. Final-mente, consideraré el carácter del comportamiento humano denominado la preservación (Bergung), con especial atención a su relación con la noción de lo divino en Heidegger tardío. Esto arrojará luz sobre cómo los seres humanos podrían apreciar de manera adecuada lo que está más allá de nuestra comprensión y sin embargo, sostiene nuestra existencia.
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Weidler, M. "Heidegger's "Fourfold" as a Critique of Idolatry." Monatshefte 104, no. 4 (December 1, 2012): 489–510. http://dx.doi.org/10.1353/mon.2012.0115.
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Knowles, Adam. "The Fourfold: Reading the Late Heidegger." Comparative and Continental Philosophy 8, no. 2 (May 3, 2016): 243–45. http://dx.doi.org/10.1080/17570638.2016.1200326.
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Farred, Grant. "Letting-be: Dwelling, Peace and Violence in Ngugi wa Thiong’o’s Petals of Blood." Journal of French and Francophone Philosophy 25, no. 1 (September 15, 2017): 10–26. http://dx.doi.org/10.5195/jffp.2017.811.
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It is dwelling that allows mortals to initiate themselves in time and space. As such, dwelling constitutes the event of being. In his essay “Building Dwelling Thinking,” Martin Heidegger stipulates that dwelling can only be achieved through harmonious relations among the constituents, earth, sky, mortals and gods (“divinities”), of the “fourfold.” Heidegger writes, “To preserve the fourfold, to save the earth, to receive the sky, to await the divinities, to initiate mortals – this fourfold preserving is the simple essence of dwelling.” Initiating themselves in time and space is the great difficulty that the residents of Ilmorog, the remote village in postcolonial Kenya in which Ngugi wa Thiong’o’s novel Petals of Blood is set, experience; in Petals of Blood, dwelling is what defines mortals’ being.
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Sharpe, Matthew. "In the Crosshairs of the Fourfold: Critical Thoughts on Aleksandr Dugin’s Heidegger." Critical Horizons 21, no. 2 (April 2, 2020): 167–87. http://dx.doi.org/10.1080/14409917.2020.1759284.
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Kwan, Tze-Wan. "On the Fourfold Root of the Notion of “Being” in Chinese Language and Script." Journal of Chinese Philosophy 44, no. 3-4 (March 3, 2017): 212–29. http://dx.doi.org/10.1163/15406253-0440304009.
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One might think that the European verb “to be” can find no counterpart in archaic Chinese. This paper starts with two sidetracks on Heidegger and Benveniste, which prepare us a broader horizon in dealing with the notion of “being.” It is indeed conceivable in the four Chinese characters shi 是, zai 在, cun 存 and you 有. These notions are discussed with the help of corresponding archaic Chinese script tokens. This so-called fourfold root explains why it is precisely these characters that have become the most widely used Chinese translations for the notion of “being.”
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Pacheco, Maria Adelaide. "Otherness and Affectivity - in Dialogue with Being and Time." Phainomenon 31, no. 1 (October 1, 2021): 127–51. http://dx.doi.org/10.2478/phainomenon-2021-0008.
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Abstract In Sein und Zeit, the Dasein, thrown in the world by Geworfenheit and relaunched by Entwurf (projection) into the future, experiences itself as a “Self”. This exercise of existence cannot escape the critique of solipsism. However, paragraph 29 — about the existentiale of Befindlichkeit — opens an access way to the Other, which later will be ceaselessly explored by Heidegger, after having found the Stimmungen of the Greek beginning in Holderlin’s poetry and the Grund Stimmungen of “the night of the gods” and of the forgetfulness of being of our time. Not until the fifties and the mystical experience of the fourfold (das Geviert) will Heidegger find the possibility of transmuting the experience of the Other from a πόλεμος into a being-in-harmony (stimmen). This unique path of affectivity, asserted in paragraph 29 of Sein und Zeit, will enable Heidegger to reach an essential way of working out the question of Otherness, that only right now we may be starting to understand.
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Novak, Ales. "Der Begriff ‚Anlage‘ als Bestimmung des Seins bei Martin Heidegger." Phänomenologische Forschungen 2010, no. 1 (2010): 101–16. http://dx.doi.org/10.28937/1000107833.
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During the philosophical pathway of Martin Heidegger the 30s of the 20th century are a crucial period in respect of his effort to point out the temporal meaning of the notion of being. After the failure of his project of Being and Time he turned his attention towards pondering upon the (Hi)Story of being (Seinsgeschichte or Geschichte des Seins), leading him to the thought of the oblivion of being as well as of the forsakenness by the being. Within the eschatological perspectives after the end of metaphysics Heidegger arrives at the notion of Anlage, in which he means to articulate the temporal features of being corresponding to the mentioned epochal situation. The notion Anlage sums up the temporal features of setting, perpetuity, and presence, which according to Heidegger are notoriously associated with the notion of being within the metaphysics. Nonetheless, even this conceptual effort acts as a taking- off towards a far more radical phenomenology of world conceived as the fourfold of heaven and earth, the divine and the mortals.
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Figal, Günter. "The Universality of Technology and the Independence of Things." Research in Phenomenology 45, no. 3 (November 11, 2015): 358–68. http://dx.doi.org/10.1163/15691640-12341317.
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In the 1949 Bremen Lectures, Martin Heidegger characterizes the essence of technology as a universal, or total, condition of modern existence. This makes it appear as though nothing can exist in the world independent of the technological. The fact that technology attempts to do away with distance, however, means that technology’s very workings presuppose the existence of distance and nearness that oppose it. Things, insofar as they are, according to Heidegger, essentially near remain independent of technology. By describing the nearness and nearing of things, this article reinterprets the Heideggerian concepts of the fourfold and world-formation to critically challenge the universality of technology. The human experience of things in their spatiality—especially the human aesthetic enjoyment of and abiding with things—is an example of a facet of life where technology does not annihilate distance and nearness.
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Škof, Lenart. "On two Unpleasant Gestures: Rethinking Marion's Critique of Nietzsche and Heidegger in The Idol and Distance." Bogoslovni vestnik 79, no. 2 (2019): 381–94. http://dx.doi.org/10.34291/bv2019/02/skof.
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This paper deals with an analysis of Jean Luc Marion's The Idole and Distance in light of his criticism of Nietzsche and Heidegger. Two unpleasant remarks of [should this be »by« or »about«] Marion are critically confronted and discussed from the point of view of his idea of the distance and idolatry. We argue for a different genealogy of the fatherly distance, one that is more attuned to the original Nietzschean thought and sensitive to the idea of the child. On the other hand, from Marion's criticism of »elemental« ontology of Being in Heidegger we try to argue for another possibility of onto(theo)logy in light of the proximity of the elements and God-Being within the Heideggerian ontological field of Fourfold and Ereignis. In our elaborations, we also invoke contemporary Mormon philosophical theology as an example of a post-Christian thought, being able to address some of the key questions that were haunting Marion in his criticism of both philosophers. From the Fatherly distance in Marion and his charges of idolatry towards various thinkers we thus aim to arrive to the newly coneptualized material and elemental onto(theo)logy of God-Being.
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Hansen, Ejvind. "Searching for the fourfold in critical discourse analysis." Philosophy & Social Criticism, December 13, 2022, 019145372211455. http://dx.doi.org/10.1177/01914537221145577.
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This article argues that late Heidegger’s analyses of the Fourfold can be used as a methodological starting point for discourse analyses. It argues that the Fourfold points out elements or foundations of discursive structures that orient us to differing, and to some extent opposing, directions that are at the same time mutually interdependent. A discursive analysis of how the Fourfold is at play in prevailing discursive exchanges and structures will thus be a matter of situating ourselves in a conceptual space beyond existing practices and structures, from which we get a picture of their inadequacies. As such, the article contributes to a critical understanding of discourse analysis. It will be argued that through understanding the Fourfold, we can better understand the problems with various aspects of ‘measuring’, which are founded upon the (concealed) instability of elements of the Fourfold – which shapes practical discursive engagements. By foregrounding this structural instability we can approach it critically. I demonstrate how this approach might be used in an analysis of a debate between Greta Thunberg and Bjørn Lomborg.
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Pasco, Marc Oliver. "Logos-Ethos-Mythos: Heidegger’s Dweller and Lopez’s Arctic Dreams." Scientia - The International Journal on the Liberal Arts 8, no. 1 (March 30, 2019). http://dx.doi.org/10.57106/scientia.v8i1.103.
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This paper tries to shed light upon Martin Heidegger’s thoughts concerning the crisis of homelessness which the thinker calls THE plight. Heidegger’s insights concerning language guide the course of the exposition. Aside from Heidegger, it examines Barry Lopez’s book Arctic Dreams, specifically the chapter entitled “The Country of The Mind” as a complementary resource for grounding the main points discussed in the paper. It is an exposition concerned with the relationship between logos, ethos and mythos. The paper is a reflection on the relationship between these three words, which can hopefully provide a compass, resting neither simply on an axiology nor an occidental or oriental metaphysics, that may serve as a guide in gaining a renewed ethical way of being in the world. Ultimately, it shows that the questions which have been confronted by environmental ethics is essentially the question concerning our response to the primordial givenness of our place in the fourfold and our hearing of the silent voice of language.
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Enache, Cătălin. "The origin of the fourfold ( Geviert ). Heidegger's concept of world in his later philosophy and Plato's concept of kosmos in the Gorgias (507e–508a)." Philosophical Investigations, October 6, 2022. http://dx.doi.org/10.1111/phin.12372.
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