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Journal articles on the topic 'Heidegger'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rostovskytė, Aneta. "HEIDEGGERIO PRASMĖS SAMPRATA ARISTOTELIO FILOSOFINĖS MINTIES KONTEKSTE." Problemos 85 (January 1, 2013): 67–78. http://dx.doi.org/10.15388/problemos.2014.0.2921.

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Prasmės sąvoka yra sietina su XX a. susiformavusia vadinamąja egzistencializmo kryptimi, kurios pagrindinis svarstymų objektas yra gyvenimo prasmės klausimas. Šio straipsnio tikslas yra pateikti Heideggerio prasmės sampratos analitiką Aristotelio filosofijos kontekste. „Būtyje ir laike“ Heideggeris nurodo, kad jo pagrindinis tikslas yra naujai kelti būties prasmės klausimą tradicinės ontologijos kritikos kontekste. Teigiama, kad svarbiausias ir tradicinės ontologijos turinį geriausiai reprezentuojantis mąstytojas Heideggeriui yra Aristotelis, o Heideggerio egzistencinė prasmės interpretacija y

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2

Mickevičius, Tomas Nemunas. "HEIDEGGERIS IR PLATONAS: TIESOS SAMPRATA." Problemos 83 (January 1, 2013): 62–72. http://dx.doi.org/10.15388/problemos.2013.0.833.

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Šiuo straipsniu įsiterpiama į diskusiją Heideggerio ir Platono filosofijų santykio nustatymo klausimu. Straipsnyje trimis pagrindiniais argumentais parodoma, kad Platono dialogų korpuse galima aptikti tokią tiesos sampratą, kuri atitinka heidegeriškąją. Parodoma, pirma, kad tiek Platonas, tiek Heideggeris panašiai aptarė klaidingos kalbos genezę bei tokios kalbos reikšmę ne-tiesai; antra, kad tiek Platonas, tiek Heideggeris tiesą supranta kaip – Heideggerio terminu tariant – nepaslėptį su jai priklausančia paslėptimi; ir, trečia, kad Platono tekstuose galima aptikti vėlyvojo Heideggerio apmąst

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3

Rehman, Rashad. "Josef Pieper on Medieval Truth and Martin Heidegger’s Wahrheitsbegriff." Conatus 7, no. 1 (2022): 103–22. http://dx.doi.org/10.12681/cjp.25177.

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Josef Pieper’s critique of Martin Heidegger’s Wahrheitsbegriff (concept of truth) has been virtually ignored in both Pieper and Heidegger scholarship; however, Pieper’s critique of Heidegger is both lethal and affirmative. On the one hand, Pieper makes a strong case against Heidegger’s Wahrheitsbegriff in “Vom Wesen der Wahrheit” and yet on the other he affirms his thesis that “the essence of truth is freedom.” This paper attempts to mend this gap in the literature by first presenting Heidegger’s “Vom Wesen der Wahrheit,” the essay in which Heidegger explicates his concept of truth. Second, I

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4

Raffoul, François. "Tout contre Heidegger." Oxford Literary Review 43, no. 1 (2021): 82–106. http://dx.doi.org/10.3366/olr.2021.0352.

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Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the other hand less than generous interpretations. We find a Derrida tout contre Heidegger, at once entirely against Heidegger, but also right up close to He

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5

Protopopova, Irina. "Heidegger’s Hermeneutics as “Anti-Platonism”: An Interpretation of the Cave Allegory." Schole Ancient philosophy and the classical tradition 19, no. 1 (2025): 395–416. https://doi.org/10.25205/1995-4328-2025-19-1-395-416.

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The article examines M. Heidegger's interpretation of Plato's "Allegory of the Cave" from the Republic. At the beginning of the article, Heidegger's lectures related to Plato are introduced; then the author briefly indicates how Heidegger participated in the "struggle" for the interpretation of Plato and Aristotle between Neo-Kantians and phenomenologists. It is emphasized that Heidegger based his own Plato's interpretation on his reading of Aristotle; his interpretation of Metaph. 9.10, "the cornerstone of fundamental ontology", according to Heidegger, is dealt with. Next, the understanding o

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6

Bastek, Adam. "Heidegger poza dobrem i złem." Humanistyka i Przyrodoznawstwo, no. 1 (August 12, 2018): 9–20. http://dx.doi.org/10.31648/hip.341.

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Aksjologia jest w filozofii Heideggera opozycją ontologii. Artykuł rozważa ten antagonizm, określa status wartości w fenomenologicznej redukcji do bycia i – za Heideggerem – demistyfikuje aksjologiczny język współczesności. Stanowi jednocześnie próbę wyodrębnienia porządku etycznego – i z tej persperktywy – traktuje o różnorako rozpoznawanym kryzysie teraźniejszości. Fenomenologia Heideggera jest odpowiedzią na dualizm podmiotowy, przedmiotowy, wyrażony w nowożytnym stosunku do myśli bytu. To “rozdwojenie bycia” jest dla filozofa największym zagrożeniem przyszłości. Antropocentryzm w czasie “ś

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7

Kraatz, Karl. "„Entweder Sein oder Seiendes“ – über ein fundamentales Missverständnis Heideggers Seinsbegriffes." Synthesis philosophica 39, no. 1 (2024): 159–83. http://dx.doi.org/10.21464/sp39109.

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Slavni su filozofi desetljećima kritizirali Heideggerovu filozofiju zbog činjenice da je u njegovoj filozofiji sve podređeno jednom pitanju bivstvovanja. Po njihovu mišljenju, Heideggerov je naglasak na bivstvovanje doveo do sljepoće u pogledu mogućnosti bića. Pretpostavlja se da bivstvovanje nema nikakve veze s bićima. U ovom se radu, s obzirom na ono što Heidegger naziva “konkretnom univerzalnošću” pojma bivstvovanja, pokazuje da je kritika neopravdana. Istražit ću Heideggerovu tvrdnju da se pitanja o bivstvovanju moraju shvatiti kao konkretizacija (Konkretisierung) bića. Da bismo razjasnili

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8

Scharff, Robert C. "American Heideggers … and Heidegger." Human Studies 35, no. 4 (2012): 607–14. http://dx.doi.org/10.1007/s10746-012-9230-4.

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9

Wang, Hongjian. "Tradition, φρόνησις und Praktische Philosophie". Synthesis philosophica 34, № 1 (2019): 191–206. http://dx.doi.org/10.21464/sp34113.

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Im Unterschied zum starken ontologischen Interesse Heideggers entwickelt Gadamer die Konzeption der Hermeneutik als praktischer Philosophie. Mit Heidegger schenkt Gadamer dem Begriff φρόνησις bei Aristoteles und dessen Unterschied zu τέχνη große Beachtung, gleichwohl entfernt er sich insofern von seinem Lehrer, als die Momente von σύνεσις und ἦθος, die von Heidegger vernachlässigt werden, wieder einmal freigelegt und betont werden. Darin ist die Vorantreibung der Methodologie charakteristisch, durch die der formale Ansatz bei Heidegger zum geschichtlichen Ansatz transformiert wird. Damit kann

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10

Samarina, Tatiana S. "Religious Problematics in M. Heidegger’s Works and the Phenomenology of Religion: Linkage and Parallels." Voprosy Filosofii, no. 9 (2021): 173–83. http://dx.doi.org/10.21146/0042-8744-2021-9-173-183.

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The article analyzes Martin Heidegger’s idea of creating a special phenomenology of religion at an early stage of his work, which was obviously inspired by the fashion for the study of religion, which was also caused by R. Otto’s The Holy. It is proved that some of the philosophical ideas of early M. Heidegger, especially in his The Phenomenology of Religious Life, are in tune with Otto’s thought and are close to the phenomenological tradition of religious studies. But late M. Heidegger departs from these ideas, using the category of Holy as applied to the study of artistic and poetic creat

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11

o‘g’li, Burkhonov Sherzodbek Muxammadbobir. "POSTMODERN INTERPRETATIONS OF HEIDEGGER’S PHILOSOPHY." American Journal Of Social Sciences And Humanity Research 4, no. 9 (2024): 114–24. http://dx.doi.org/10.37547/ajsshr/volume04issue09-19.

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This article explores the complex relationship between Martin Heidegger's philosophy and postmodern thought. It examines how postmodern philosophers such as Jacques Derrida, Jean-François Lyotard, and Michel Foucault have engaged with Heidegger’s ideas, particularly his critique of metaphysics, language, and technology. The article highlights key postmodern critiques of Heidegger, such as Derrida’s deconstruction of Heidegger’s concept of Being and Lyotard’s extension of Heidegger’s analysis of technology to critique the commodification of knowledge in postmodernity.

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12

Lambeth, Morganna. "The Role of Receptivity in Heidegger’s Kant Interpretation." Heidegger Circle Proceedings 55 (2021): 247–63. http://dx.doi.org/10.5840/heideggercircle20215518.

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Commentators on Heidegger’s late-1920s interpretation of Kant often argue that Heidegger reveals himself in this work to be a philosopher of receptivity: Heidegger gives pride of place to the passive aspects of human cognition, our “openness to the world,” over against activity, spontaneity, and understanding (Gordon, 2010, p.7). On this view, Heidegger’s contribution to the transcendental tradition is offering an “affective transcendentalism” (Engelland, 2017, p.223): in response to the central question of transcendental philosophy – What are the prior conditions that enable and structure our

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13

Kuchinov, Eugene. "From Heidegger to Pantechnical Anarchy." Revista Perspectiva Filosófica - ISSN: 2357-9986 49, no. 3 (2022): 121. http://dx.doi.org/10.51359/2357-9986.2022.254746.

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Why after Heidegger (?)What does it mean to raise the question concerning technology after Heidegger? The average form of the answer could be summed up in one key point: today we must, literally following the way of Heidegger, entrust the question of technology to the matter of thought, by default sharing the belief that this question has no technical solution.Along the way, we must accept the reference point of Heidegger’s thinking, which is a variation of the ontological difference (being is essentially different from a being, from beings) and which is that “the essence of technology is by n

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14

Pooley, Kyle. "Thinking Heidegger's Unthought." Chiasma: A Site For Thought 9, no. 1 (2025): 74–101. https://doi.org/10.5206/ch.2025.1.18215.

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This essay confronts the on-going debate surrounding the “Heidegger affair” in two ways. First, given what we have learned from the publication of the Black Notebooks, the question of whether Heidegger’s thinking is ‘contaminated’ or inseparable from his encounter with National Socialism is problematised in three related reasons: 1) the notebooks reveal Heidegger’s increasingly critical attitude towards National Socialism, 2) Heidegger’s turn away from National Socialism can be ascribed to his ‘being-historical antisemitism,’ and 3) Heidegger’s conceptually distinct antisemitism is intimately

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15

SALEM-WISEMAN, JONATHAN. "Heidegger, Wagner, and the History of Aesthetics." PhaenEx 7, no. 1 (2012): 162. http://dx.doi.org/10.22329/p.v7i1.3361.

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This article explores Heidegger’s ambivalent philosophical relationship with Richard Wagner. After showing how Heidegger situates Wagner within his larger critique of aesthetics, I will explain why Heidegger believes that Wagner’s operas, due to the dominance of music, could not attain the status of “great art.” Because music can do no more than stimulate or intensify feelings, it becomes, for Heidegger, the paradigm of what art has become under the influence of aesthetics. Heidegger’s views on music even motivate him to contest Nietzsche’s thesis that music was the origin of Greek tragedy. He

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16

Davidenko, Vlada. "THE RELATIONSHIP BETWEEN THE CONCEPTS OF HISTORY AND TIME IN AURELIUS AUGUSTINE AND MARTIN HEIDEGGER: CONTEMPORARY RESEARCH CONTEXT." Doxa, no. 1(41) (June 27, 2024): 151–60. https://doi.org/10.18524/2410-2601.2024.1(41).316167.

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The aim of the article is to outline the current research consensus on the general relationship between the philosophies of Augustine and Heidegger in the context of philosophy of history and philosophy of time. For this comparison, the texts ‘Augustinian Elements in Heidegger’s Philosophical Anthropology: A Study of the Early Lecture Course on Augustine’ by Chad Engelland and ‘Heidegger's Confessions: The Remains of Saint Augustine in Being and Time and Beyond’ by Ryan Coyne are analysed. In order to clarify certain subjects in more detail, the texts of other authors who share the general int

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17

Kalli, Pekka. "Heidegger, pelastaja?" Aikuiskasvatus 18, no. 1 (1998): 72–73. http://dx.doi.org/10.33336/aik.92489.

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18

Krell, David Farrell. "Three Timely Untimelies: Heidegger and Derrida on Nietzsche's Second Untimely Meditation." Oxford Literary Review 43, no. 1 (2021): 131–54. http://dx.doi.org/10.3366/olr.2021.0354.

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The essay reflects on Nietzsche's second Untimely Meditation, ‘On the Use and Disadvantage of the Study of History for Life’, especially as Heidegger reads it in section 76 of Being and Time and as Derrida reads Heidegger's reading of it. Derrida's concludes his first seminar on Heidegger, Heidegger: la question de l’Être et l'Histoire; Cours de l'ENS-Ulm 1964–1965, by reflecting on Heidegger as a Nietzschean antiquarian.

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19

Drianus, Oktarizal. "Manusia di Era Kebudayaan Digital." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 9, no. 2 (2018): 178–99. http://dx.doi.org/10.32923/maw.v9i2.784.

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The aims of paper is digging beneath the ontological relations between human and technology. It is handled by drawing a inspiration from Martin Heidegger's thought, specifically the period of Heidegger II. This library research discusses two key of Heidegger’s texts against technology, namely: “Questions concerning Technology” and “Discourse about Thinking”. The paper provides some findings: 1) The Dasein reconstruction transforms toward Digi-sein as the only and one Questioner of Being that exist within a heart of digital culture; 2) Heideggerian destruction of gestell as a framed way of thin

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20

Herskowitz, Daniel M. "Variations on a Theme: Heidegger and Judaism." Journal of Jewish Thought and Philosophy 32, no. 1 (2024): 8–34. http://dx.doi.org/10.1163/1477285x-12341353.

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Abstract This essay surveys a number of prominent, recurring, and new directions in the growing scholarly discourse on the theme “Heidegger and Judaism” arranged under three headings. The first, the contrastive framing, encompasses cases in which the relationship between Heidegger and Judaism is perceived as antithetical. The second, the conjunctive framing, encompasses views claiming the existence of affinities and parallels between Heidegger and Judaism, grouped under three subheadings: “Heidegger and biblical thinking,” “Heidegger and Kabbalah,” and “Heidegger and the Jewish nation.” The th

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21

Richardson, William J., Richard Capobianco, and Ian Alexander Moore. "From the Archives: William Richardson’s Questions for Martin Heidegger’s “Preface”." Gatherings: The Heidegger Circle Annual 9 (2019): 1–27. http://dx.doi.org/10.5840/gatherings201992.

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Martin Heidegger wrote one and only one preface for a scholarly work on his thinking, and it was for William J. Richardson’s study Heidegger: Through Phenomenology to Thought, first published in 1963. Ever since, both Heidegger’s Preface and Richardson’s groundbreaking book have played an important role in Heidegger scholarship. Much has been discussed about these texts over the decades, but what has not been available to students and scholars up to this point is Richardson’s original comments and questions to Heidegger that led to the famous Preface. These are published here for the first tim

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22

Frayne, Craig. "An Ecosemiotic Critique of Heidegger’s Concept of Enframing." Environmental Philosophy 15, no. 2 (2018): 213–36. http://dx.doi.org/10.5840/envirophil201892678.

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This essay presents ecosemiotics as an approach to interpreting Heidegger in environmental philosophy. Comparisons between Heidegger’s philosophy and ecosemiotics have often focused on the 1929–1930 lecture course where Heidegger discusses Jakob von Uexküll’s notion of Umwelt. These and other ecological interpretations reach an impasse with the sharp ontological boundary Heidegger places between Dasein and more-than-human lifeforms. This essay revisits the theme by focusing on a central concept from Heidegger’s later work: enframing [Gestell]. Enframing, it is argued, can be understood as a ru

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23

Knudsen, Nicolai Krejberg. "Fænomenologi og antropocentrisme." Religionsvidenskabeligt Tidsskrift, no. 71 (August 18, 2021): 38–58. http://dx.doi.org/10.7146/rt.v0i71.128087.

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SUMMARY: This article poses the question: Is phenomenology anthropocentric? In the first half, I show that both Husserl’s and Heidegger’s philosophy take their point departure in the relation between the human being and the world, but that they both also argue that their respective analysis transcends the horizon of anthropology by inquiring into meaning or being as such. I then distinguish between ontological, epistemological, and ethical anthropocentrism and argue that these forms of anthropocentrism do not necessarily imply each other. In the next half, I focus on Heidegger’s analysis of th

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Demir Güneş, Cevriye. "Levinas’ın “Azizlik Etiği”nde Heidegger’i Bağışlama Olanağı." Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 7, no. 1 (2020): 1–19. http://dx.doi.org/10.5840/kilikya2020711.

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Avrupa’da Nazi Almanyası ve II. Dünya savaşı sonrasında “Alman Suçluluğu” kavramı temelinde tartışılan bağışlama sorunu, Levinas tarafından Mişna’da geçtiği şekliyle ele alınır. Yoma Risalesi, “İnsanın Tanrı’ya karşı kabahatleri Kefaret Günü’yle bağışlanır; insanın başkasına karşı kabahatleri Kefaret günüyle bağışlanmaz, meğerki öncelikle o kişinin gönlünü almamış olsun...” (Yoma Risalesi, 85a-85b) der. Makalede Levinas’ın bağışlama fikri ve Heidegger ile olan ilişkisi Mişna’da dile getirildiği ve Levinas’ın “azizlik etiği”nde konumlandığı şekilde irdelenmektedir. İnsanın Tanrı’ya ve Başkası’n

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25

Bancalari, Stefano. "“The Great Burden” of Religion." Philosophy Today 64, no. 1 (2020): 173–84. http://dx.doi.org/10.5840/philtoday202049326.

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This article aims to reread Jonas’s famous lecture on “Heidegger and Theology” linking it with a still unpublished lecture course on Being and Time Jonas held in 1967 at the New School for Social Research. From the reading of Heidegger’s masterwork, Jonas takes the idea of the “burdensome” character of the existence, which he interprets in terms of a “polarity” between man and his “other” (other men, God, world). Such a polarity is for Jonas the very essence of “religion” (as religamen) and of responsibility. From this vantage point, “Heidegger and Theology,” with its sharp criticism of the th

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Jaima, Amir. "(Re)Situating Geschlecht 3: The Political Stakes of Jacques Derrida’s Reading of Martin Heidegger’s Reading of Georg Trakl." Derrida Today 17, no. 1 (2024): 40–59. http://dx.doi.org/10.3366/drt.2024.0325.

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In his 1985 lecture, Geschlecht III, Derrida sought to ‘situate Geschlecht within Heidegger’s path of thought’. Having identified a political disclosure of sorts in Heidegger’s discussion of the significance of Trakl’s poetic invocation of the polysemic, German word ‘Geschlecht’, Derrida intimates that Heidegger betrays ideas and presumptions concerning the ‘problematic of philosophical nationalism’. Given the contentious political context of Heideggerian thought, some scholars might hope that Derrida’s intervention here would bear upon the divisive scholarly concern referred to as the ‘Heideg

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Sigrist, Michael, and Michael Steinman. "Is Heidegger a Phenomenologist?" Heidegger Circle Proceedings 53 (2019): 169–72. http://dx.doi.org/10.5840/heideggercircle20195314.

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This panel explores Heidegger’s complicated relationship with phenomenology. One question is whether Heidegger was a phenomenologist at all. For Husserl, phenomenology was the study of essential structures of consciousness, and since Heidegger rejects both the ontological and methodological priority of consciousness, it might seem like he rejects phenomenology as well. On the other hand, the defining motto of phenomenology is ‘to the things themselves,’ and this seems to capture the persistent aim of Heidegger’s thinking, be it the work of art, technology, language, animality, or Dasein itself

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Tódor, Csaba. "Heidegger Pál apostol olvasata." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 1 (2023): 75–99. http://dx.doi.org/10.24193/subbtref.68.1.05.

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Heidegger’s Reading of Apostle Paul. From 1915 to 1923, Heidegger taught in Freiburg. This was a delicate biographical and important philosophical phase for Heidegger, in which it became increasingly urgent to distance himself definitively from Husserl’s

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Sampath, Rajesh. "Ecstatic Temporality and Transcendence in Section 65 of Chapter III and Section 69 of Chapter IV in Relation to Ontological Movement in Section 74 of Chapter V in Division Two of Heidegger’s Being and Time (1927), Part I." Symposion 11, no. 1 (2024): 49–76. http://dx.doi.org/10.5840/symposion20241115.

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This first article is part of a two-article series labeled Parts I and II. In Part I, we will attempt a close reading of Division Two of Heidegger’s greatest work, Being and Time (1927). We will execute a granular analysis of a few lines and phrases in section 65 in Chapter III, section 69 in Chapter IV, and sections 72 and 74 in Chapter V; those sections cover ‘primordial ecstatic, finite, unified, authentic temporality’ (Heidegger 1962, 380) and the ‘equiprimordiality of the unity of the ecstases’ (Heidegger 1962, 378), ‘the whitherings and horizontal schemas,’ (Heidegger 1962, 416), and the

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Höfele, Philipp. "Zwischen Selbsttätigkeit und Passivität. Ein Beitrag zur Rolle der Einbildungskraft und des Bildes bei Fichte und Heidegger." Fichte-Studien 48 (2020): 67–89. http://dx.doi.org/10.5840/fichte2020487.

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This paper outlines a systematic relation between Fichte and Heidegger concerning their interpretations of imagination (Einbildungskraft) and image, drawing on their early and in particular their later writings. In 1929, Heidegger deems it necessary to develop his interpretation of the concept of imagination as referring to the temporality of Dasein in opposition to its interpretation as a subjective faculty in idealism, particularly in Fichte. At the same time, however, an affirmative use of the concept of imagination (Einbildung), in analogy to Fichte, can also be observed in Heidegger’s wri

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31

Levan, Varrel, and Alvin Hadiwono. "KONSEP EKSISTENSI-OTENTIK HEIDEGGER DALAM ARSITEKTUR: SEBUAH RUANG UNTUK MEMAHAMI KEHIDUPAN MELALUI KEMATIAN." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 5, no. 2 (2023): 889–900. http://dx.doi.org/10.24912/stupa.v5i2.24241.

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This research is based on an architectural design that focuses on empathy towards humans who lose themselves in daily life. The design aims to provide a reflection experience on human existence through programs based on Heidegger's concepts. The purpose of this study is to investigate how to create space for visitors to contemplate and realize their own existence through different experiences and carefully designed spatial arrangements. The research is conducted by studying Heidegger's concepts and how architecture can assist humans in reflecting on their existence. The use of architectural de

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Mitchell, Andrew. "Heidegger and Terrorism." Research in Phenomenology 35, no. 1 (2005): 181–218. http://dx.doi.org/10.1163/1569164054905528.

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AbstractTerrorism is a metaphysical problem that concerns the presence of beings today. Heidegger's own thinking of being makes possible a confrontation with terrorism on four fronts: 1) Heidegger's conception of war in the age of technological replacement goes beyond the Clausewitzian model of war and all its modernist-subjectivist presuppositions, 2) Heidegger thinks "terror" (Erschrecken) as the fundamental mood of our time, 3) Heideggerian thinking is attuned to the nature of the terrorist "threat" and the "danger" that we face today, 4) Heidegger rethinks the notion of "security" in a man

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33

Kaufmann, Sebastian. "Der Wille zur Macht, die ewige Wiederkehr des Gleichen und das Sein des Seienden. Heideggers „Aus-einander-setzung“ mit Nietzsche." Nietzsche-Studien 47, no. 1 (2018): 272–313. http://dx.doi.org/10.1515/nietzstu-2018-0011.

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Abstract Will to Power, Eternal Recurrence, and the Being of Entities. Heidegger’s “Aus-einander-setzung” with Nietzsche. The article examines the internal dynamics of Heidegger’s influential interpretation of Nietzsche, focusing on his lectures written between 1936 and 1942, which form the basis for Heidegger’s two-volume book Nietzsche, first published in 1961. Speaking of Heidegger’s interpretation of Nietzsche is potentially misleading, however, since Heidegger gave a series of different interpretations that contradict one another in some essential points. In the first two lectures from 19

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34

Gordon, Peter Eli. "Between Logic and Politics: Three Recent Books on Heidegger." German Politics and Society 19, no. 4 (2001): 96–114. http://dx.doi.org/10.3167/104503001782486263.

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Julian Young, Heidegger, philosophy, Nazism (Cambridge: Cambridge UP, 1997)Herman Philipse, Heidegger’s Philosophy of Being: A Critical Interpretation. (Princeton: Princeton UP, 1998)Michael Friedman, A Parting of the Ways: Carnap, Cassirer, and Heidegger (Chicago: Open Court, 2000)

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35

Remhof, Justin. "Sartre’s Challenge to Idealism in Heidegger." Heidegger Circle Proceedings 53 (2019): 343–54. http://dx.doi.org/10.5840/heideggercircle20195330.

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In the Introduction to Being and Nothingness, Sartre provides what he calls an “ontological proof” that purports to undermine Heidegger’s idealist view that the existence of objects is constitutively dependent on our characteristically human mode of existence. In this paper, I introduce an interpretation of Heidegger’s idealism, develop Sartre’s criticism of Heidegger, and explore a promising way Heidegger might respond. It will emerge that Heidegger’s idealism, if understood correctly as embracing a modal commitment central to Kantian idealism, survives Sartre’s ontological proof.

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Dea, Shannon. "Heidegger and Galileo’s Slippery Slope." Dialogue 48, no. 1 (2009): 59–76. http://dx.doi.org/10.1017/s0012217309090040.

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ABSTRACT: In Die Frage nach dem Ding, Martin Heidegger characterizes Galileo as an important transitional figure in the struggle to replace the Aristotelian conception of nature with that of Newton. However, Heidegger only attends to Galileo’s modernity and not to those Aristotelian elements still discernible in Galileo’s work. This article fleshes out both aspects in Galileo in light of Heidegger’s discussion. It concludes by arguing that the lacuna in Heidegger’s account of Galileo is the consequence of Heidegger’s own self-conscious modernity − a modernity that he slyly hints at in a remark

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Koda, Nadezhda. "The role of the “theological origin” in Martin Heidegger’s philosophy." St. Tikhons' University Review 117 (February 28, 2025): 83–98. https://doi.org/10.15382/sturi2025117.83-98.

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The article analyzes the influence of the «theological origin» of Heidegger’s philosophizing on his philosophy. Even at the very beginning of the creative path of the German philosopher, there is a confrontation «within» the religious issues of his early works. In early works Heidegger contrasts the «primordial religious feeling» with the scholastic understanding of God as the «supertemporal» guarantor of thought, the opposition to which persists in the thinker's later works. The article shows how this confrontation transforms into Heidegger's philosophical problematics, which raises the quest

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Xia, Yu. "What Is Metaphysics? Heidegger’s Evolving Account of Metaphysics." Symposion 10, no. 2 (2023): 275–96. http://dx.doi.org/10.5840/symposion202310216.

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In this paper, I deal with Heidegger’s evolving account of metaphysics, since Heidegger’s persistent concern, the question of being, is a basic metaphysical question. To date, most Heidegger scholars have focused only on a particular stage of Heidegger’s philosophy: either his early attempt to deconstruct metaphysics, or his efforts to overcome metaphysics in the 1930s, or his late embrace of ‘releasement’ from metaphysics. However, these limited approaches fail to address Heidegger’s different understandings of metaphysics, which lie at the root of his changing approaches to the question of b

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Ireland, Julia A. "Naming Φύσις and the “Inner Truth of National Socialism”: A New Archival Discovery". Research in Phenomenology 44, № 3 (2014): 315–46. http://dx.doi.org/10.1163/15691640-12341291.

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This article offers an interpretive reconstruction of Heidegger’s first reference to the “inner truth of National Socialism” in the 1934/35 lecture course, Hölderlin’s Hymns “Germania” and “The Rhine” (Gesamtausgabe 39), which has remained unknown due to an editorial error. Focusing on the distinction Heidegger draws between Greek φύσις and natural science, it examines the way Heidegger conceives politics more originally through Hölderlin and the naming force of Nature. It then contextualizes Heidegger’s specific reference to National Socialism in terms of the then contemporary debate between

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Leng, Xin. "Martin Heidegger on Primordial Christian Life Experience: A Phenomenological Theological Perspective." Religions 13, no. 11 (2022): 1082. http://dx.doi.org/10.3390/rel13111082.

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Through his phenomenological interpretation of Paul’s letters, Martin Heidegger developed the Lutheran idea about Christian life experience as an experience of conversion, and argues that the Christian religiosity is rooted in the temporality of primordial Christian life experience as the expectation towards the Parousia. Heidegger also suggests that the Hellenic metaphysics are alien to primordial Christianity, therefore he is devoted to erasing Hellenic metaphysics from Christianity. Through his phenomenological interpretation of Saint Augustine, Heidegger deconstructs the value system and t

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Bahoh, James. "Heidegger’s “produktive Logik”." Heidegger Circle Proceedings 50 (2016): 156–67. http://dx.doi.org/10.5840/heideggercircle20165013.

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Beginning especially in the 1930s, Heidegger’s ontology famously and frequently used a great deal of obscure technical terminology. His use of this terminology has contributed to confusion in Heidegger scholarship and has been a target for many analytically minded philosophers. In this paper, I have two correlated goals. First, I hope to establish certain elements of a reconceived methodology for interpreting Heidegger, such that a consistent reconstruction of many of his seemingly bizarre concepts becomes possible. Rather than the dominant chronological approach according to which Heidegger’s

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Shah, Syed Alam. "HEIDEGGER’S READINGS OF KANT: APPROPRIATION OF TIME AND SPACE THROUGH UNDERSTANDING THE HISTORICITY OF DA-SEIN AS BEING-IN-THE-WORLD." Journal of Social Sciences and Humanities 54, no. 2 (2015): 81–90. http://dx.doi.org/10.46568/jssh.v54i2.121.

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Heidegger’s reading of Kant is deciphered to have illuminated his own project concerning the basic question of Ontology, Time, Space and History [Temporality, Spatiality and Historicity] embodying the novel description of Human reality in terms of Mit-Dasein and Mit-welt [Subjectivity with the public face]. Kant’s Critique of Pure Reason led Heidegger develop his own project of Existential Phenomenology contrary to Husserilian Phenomenology. We will discuss the Kantian Heidegger following the two main issues: one, Heidegger appreciates Kant on his identifying and exploring the difference of on

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Patkul, Andrei B. "Vasily Sesemann’s Review of “Being and Time” of Martin Heidegger: analytical commentary." RUDN Journal of Philosophy 27, no. 1 (2023): 7–18. http://dx.doi.org/10.22363/2313-2302-2023-27-1-7-18.

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In my paper, I give an analytical commentary on Vasily Sesemann’s review of Martin Heidegger's treatise Being and Time (1927) published in the journal entitled The Way in 1928. The aim of this commentary is to evaluate the adequacy of Sesemann’s perception of Heidegger’s thought and the acceptability of his review for today’s reception of the Heideggerian ontological project. In my text, I state that Sesemann accurately fixes the transcendent essence of Heidegger’s ontological investigation, its basic theme and the main stages of its explication. In this regard, the Sesemann’s evaluation of th

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Therezo, Rodrigo. "Doublings." Epoché: A Journal for the History of Philosophy 24, no. 1 (2019): 239–63. http://dx.doi.org/10.5840/epoche20191119153.

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This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—(quasi)methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical presuppositions the very same Heidegger warns us against time and again. In the

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Congdon, David W. "Is Bultmann a Heideggerian theologian?" Scottish Journal of Theology 70, no. 1 (2017): 19–38. http://dx.doi.org/10.1017/s0036930616000454.

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AbstractEver since the 1920s, Rudolf Bultmann has been charged with confining theology to philosophy, owing to his naïve adoption of Martin Heidegger's existentialist ontology. Bultmann's personal friendship with Heidegger is well-known, and the presence of Heideggerian concepts throughout his work is impossible to miss. But there is a great deal of confusion over the details of this relationship, and scholars differ widely over what conclusions we ought to draw regarding the nature of Bultmann's work. This article reassesses the Bultmann–Heidegger relationship from three angles. First, I show

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Béland, Martine. "Heidegger en dialogue: par-delà Ernst Jünger, un retour à Nietzsche." Dialogue 45, no. 2 (2006): 285–305. http://dx.doi.org/10.1017/s0012217300000573.

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ABSTRACTThis article investigates Martin Heidegger's intellectual relation to Ernst Jünger. In order to show that Heidegger's appraisal of Jünger is directly related to his understanding of Nietzsche's pre-eminent standing in the history of Western philosophy, I situate Jünger in the Heideggerian reconstruction of the history of metaphysics. It is because Jünger belongs to the Nietzschean paradigm that Heidegger believes he is worth reading—but also worth criticizing. Indeed, Jünger did not overtake the philosophical project that Nietzsche made possible by accomplishing the end of metaphysics.

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Ireland, Julia A. "Heidegger and the Critics." Heidegger Circle Proceedings 55 (2021): 188–210. http://dx.doi.org/10.5840/heideggercircle20215513.

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This paper uses the unpublished correspondence between Heidegger and Eduard Lachmann to contextualize Heidegger’s 1939 talk “‘Wie wenn am Feiertage…,’” which has been the focus of an excoriating critical response to Heidegger’s Hölderlinrezeption. Contra the protestations of critics like Paul de Man, the paper shows that Heidegger was fully aware of the intricacies of the hymn’s final manuscript page, using the correspondence with Lachmann to offer a reading of Heidegger’s inclusion of the variant referring to Semele’s ashes. It argues that Heidegger’s characterization of Semele’s incineration

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Yáñez, Ángel Xolocotzi. "Intentional ontology. Heidegger and the transformation of Husserlian phenomenology." Phainomenon 24, no. 1 (2012): 27–42. http://dx.doi.org/10.2478/phainomenon-2012-0003.

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Abstract lntentional ontology. Heidegger and the transformation of Husserlian phenomenology. The article will look inside in what Heidegger said in his first course in Marburgo about the issue of intentionality as the basis for a “fundamental ontological investigation.” Through the first Heidegger’s lessons, especially Freiburg, aspects of the Husserl’s idea of intentionality who suffered a hermeneutic appropriation by Heidegger, will be deployed. The text will focus on the relationship between Husserl’s intentionality and categorial intuition in order to interpret them through the light of he

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Capobianco, Richard. "Bill Richardson’s (Future) Legacy." Heidegger Circle Proceedings 50 (2016): 1–10. http://dx.doi.org/10.5840/heideggercircle2016501.

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Bill Richardson’s masterwork Heidegger: Through Phenomenology to Thought was first published in 1963. What follows is fully informed by his guiding and enduring insight: the “turn” (die Kehre) in Heidegger’s thinking, which, Bill referred to—in his memorable heuristic expression—as “Heidegger I” and “Heidegger II.” From his book: “For the shift of focus from There-being to Being…was demanded…as soon as it became clear [to Heidegger] that the primacy of the Being-process belongs to Being itself” (HTPT, 624). Let us see how Bill’s basic reading is further borne out and underscored in the recentl

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Hilt, Annette, Ralf Becker, Pascal Delhom, Thomas Franz, and Patrick Baur. "Buchbesprechungen." Phänomenologische Forschungen 2006, no. 1 (2006): 223–51. http://dx.doi.org/10.28937/1000107932.

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Ina Schmidt: Vom Leben zum Sein. Der frühe Martin Heidegger und die Lebensphilosophie; Julia Jonas: Der phänomenologische Text. Eine Studie zu Edmund Husserl, Martin Heidegger und Franz Kafka; Rudi Visker: The inhuman condition. Looking for difference after Levinas and Heidegger; Anselm Böhmer (Hg.): Eugen Fink. Sozialphilosophie – Anthropologie – Kosmologie– Pädagogik – Methodik; Frank Schalow: The incarnality of being. The earth, animals, and the body in Heidegger’s thought; Lambert Wiesing: Artifizielle Präsenz. Studien zur Philosophie des Bildes

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