Relevant bibliographies by topics / Leo Heidegger

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Leo Heidegger'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Leo Heidegger"

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Altman, William. "The Alpine Limits of Jewish Thought: Leo Strauss, National Socialism, and Judentum ohne Gott." Journal of Jewish Thought and Philosophy 17, no. 1 (2009): 1–46. http://dx.doi.org/10.1163/147728509x448975.

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AbstractWriting in 1935 as "Hugo Fiala," Karl Löwith not only connected Martin Heidegger and Carl Schmitt to an apparently contentless "decisionism" but drew attention to the fact that his correspondent Leo Strauss (1899–1973) had attacked Schmitt—like Heidegger an open Nazi since 1933—from the Right in 1932. In opposition to the views of Peter Eli Gordon, Heidegger's bellicose stance at the Davos Hochschule of 1929 is presented as "political" in Schmitt's sense of the term while Strauss's embrace of Heidegger, never regretted, showed that he ceased to be Nietzsche's "Good European" in his thirtieth year. A more significant "change of orientation" is revealed in Strauss's 1932 version of the "second cave," a pseudo-Platonic image of Verjudung. Revelation had disrupted a nihilistic "natural ignorance" that could only be reversed by an elite's secret decision for a self-contradictory content: only an atheistic religion provides a post-liberal solution to "the theological-political problem."
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McIlwain, David. "“The East within Us”: Leo Strauss’s Reinterpretation of Heidegger." Journal of Jewish Thought and Philosophy 26, no. 2 (October 18, 2018): 233–53. http://dx.doi.org/10.1163/1477285x-12341233.

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Abstract Leo Strauss’s grand theme, the theological-political problem, has its basis in the predicament of being a philosopher in a political society. As a Jew and a philosopher, Strauss also faced the entanglement of Judaism and German philosophy culminating in Heidegger’s historicism. These related challenges prompted Strauss’s recognition of the first steps for philosophy in a global epoch. Strauss reinterpreted Heidegger’s religious anticipation of a “meeting of East and West” as a philosophical re-encounter with the Bible as “the East within us.” Whereas the Bible challenges the rationality of the philosophical way of life, this “Bible as Eastern” challenges rationalism itself.
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Miner, R. C. "Nietzsche, Schmitt, and Heidegger in the Anti-Liberalism of Leo Strauss." Telos 2012, no. 160 (September 1, 2012): 9–27. http://dx.doi.org/10.3817/0912160009.

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Staiger, Emil, Leo Spitzer, Berel Lang, and Christine Ebel. "A 1951 Dialogue on Interpretation: Emil Staiger, Martin Heidegger, Leo Spitzer." PMLA 105, no. 3 (May 1990): 409. http://dx.doi.org/10.2307/462892.

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Velkley, Richard. "On the Roots of Rationalism: Strauss's Natural Right and History as Response to Heidegger." Review of Politics 70, no. 2 (2008): 245–59. http://dx.doi.org/10.1017/s0034670508000326.

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AbstractThe essay reconsiders the argument of Leo Strauss in Natural Right and History with “radical historicism” and above all its leading representative, Martin Heidegger. Strauss's critique of such historicism is not motivated by the need to recover a teleological natural philosophy for the grounding of natural right. Strauss's turn to “the fundamental problems coeval with human thought” is in accord with Heidegger's claim that the whole is mysterious. His reservation rather concerns Heidegger's attempt, both longing and hopeful, to show that radical questioning of rationalism can solve the problem of philosophy's homelessness in human affairs, thereby taking further modern efforts to make humans “absolutely at home on earth.” In Strauss's judgment Socratic knowledge of ignorance is more authentically open to the aporetic character of the human relation to Being.
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O'Connor, David K. "What Is First Philosophy? An Appreciation of Catherine Zuckert, Postmodern Platos." Review of Politics 80, no. 2 (2018): 235–39. http://dx.doi.org/10.1017/s0034670517001103.

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AbstractCatherine Zuckert’s Postmodern Platos is built around Leo Strauss’s complex response to Martin Heidegger’s vision of the prephilosophic starting points of philosophy, his phenomenology of human existence. Zuckert accepts too much of this spare phenomenology, and so gives too bleak an account of what philosophy can be. A richer account is available in Plato’s Phaedrus, and is even intimated at crucial points of Strauss’s own writings. The cheerful “first philosophy” built on this erotic phenomenology is truer than Heideggerian bleakness to where philosophy begins in practice, as much for Zuckert as for Strauss and Heidegger: in the experience of the eros of the conversation between teacher and student.
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Herskowitz, Daniel M. "Karl Löwith’s Secularization Thesis and the Jewish Reception of Heidegger." Religions 12, no. 6 (June 3, 2021): 411. http://dx.doi.org/10.3390/rel12060411.

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This article argues that Karl Löwith’s thesis of secularization—in brief, that while modern philosophical notions present themselves as secular, they are in fact secularized, that is, they preserve features of the theological background they repress and remain determined by it—can serve as a productive hermeneutical key for framing and understanding an important strand in the twentieth century Jewish response to Heidegger’s philosophy. It takes Ernst Cassirer, Leo Strauss, and Martin Buber as test-cases and demonstrates that these three Jewish thinkers interpreted various categories of Heidegger’s Being and Time to be not simply secular but secularized Christian categories that continue to bear the mark of their theological origin even in their now-secular application and context. The article concludes with a number of reflections and observations on how Löwith’s thesis of secularization can shed light on the polemical and political-theological edge of this strand in Heidegger’s Jewish reception.
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McClure, Kirstie M. "Reflections on Michael Gillespie's Theological Origins of Modernity." Review of Politics 72, no. 4 (2010): 697–704. http://dx.doi.org/10.1017/s0034670510000604.

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In The Theological Origins of Modernity, Michael Gillespie has given us a big book. At once learned and lively, it enters the lists not simply of “origins of modernity” stories, but more particularly of those stories that engage the proudly secular and rational self-image of the age. Among the latter, its most explicit interlocutors are Hans Blumenberg and Martin Heidegger, but its effective resonances and dissonances extend, if more subtly, to Karl Löwith, Leo Strauss, Hannah Arendt, and Amos Funkenstein—and perhaps to the likes of Adorno, Derrida, Deleuze, and others as well. Indeed, in its insistent probing of connections between modern science and late medieval theology, this book is arguably in dialogue not only with a range of continental thinkers, but also with such Anglophone philosophers as Whitehead, Collingwood, and E. A. Burtt.
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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 time both in the German original and in our English translation. In our commentary we 1) discuss how Heidegger’s Preface came about, 2) explain the source and status of the materials published here, and 3) pair selected passages from Richardson’s text with Heidegger’s reply in his Preface to highlight the consonance of their thinking.
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Parkes, Graham. "Lao-Zhuang and Heidegger on Nature and Technology." Journal of Chinese Philosophy 39, no. 5 (March 1, 2012): 112–33. http://dx.doi.org/10.1163/15406253-03905008.

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Many of our current environmental problems stem from damage to the natural world through excessive use of modern technologies. Since these problems are now global in scope, it is helpful to take a comparative philosophical approach—in this case by way of Laozi, Zhuangzi, and Martin Heidegger. Heidegger’s thoughts on these topics are quite consonant with classical Daoist thinking, in part because he was influenced by it. Although Zhuangzi and Heidegger warn against the ways technology can impair rather than promote human flourishing, they are not simply anti-technological in their thinking. Both rather recommend a critical stance that would allow us to shift to a more reflective employment of less disruptive technologies.
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Dissertations / Theses on the topic "Leo Heidegger"

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Tkach, David W. "Leo Strauss's Critique of Martin Heidegger." Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19809.

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While remaining rooted in a comparison of some of the primary texts of the thinkers under scrutiny, my thesis also discusses several issues which arise in the mutual consideration of Heidegger and Strauss, specifically the questions of the ontological and political status of nature, the problem of ‘first philosophy,’ and the method by which to interpret philosophical texts, as well as a continuous analysis of Strauss’s appellation of ‘modern,’ as opposed to ‘ancient,’ and ‘religious,’ as opposed to ‘philosophical,’ to Heidegger’s thought. I first consider every moment in Strauss’s corpus where he discusses Heidegger’s thought. From this discussion, I identify four main lines of critique which may be extracted from Strauss’s writings on Heidegger. Then, I turn to Heidegger’s texts themselves in order to determine if Strauss’s critique indeed finds purchase there, addressing each of the lines of critique in turn. Finally, I consider Strauss and Heidegger in tandem, in light of the three questions identified above. I show that many of what Strauss determines to be Heidegger’s errors arose as a result of the way that Heidegger read ancient philosophical texts, and I suggest that Strauss’s approach, i.e., to consider the possible esoteric meaning of a text, in fact permits the reader to access an interpretation that is truer to the textual phenomena. This claim, however, is not intended to obscure the remarkable similarities between each thinker’s respective interpretive methods. I conclude that Strauss’s critique of Heidegger, vehement as it is, also indicates Strauss’s dependence on Heidegger’s thought for the inspiration of Strauss’s own philosophical project. The relation between Strauss and Heidegger, then, remains profoundly ambiguous.
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Sylla, Bernhard. "Hermeneutik der langue : Weisgerber, Heidegger und die Sprachphilosophie nach Humboldt /." Würzburg : Königshausen & Neumann, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=3178496&prov=M&dok_var=1&dok_ext=htm.

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Sylla, Bernhard. "Hermeneutik der langue Weisgerber, Heidegger und die Sprachphilosophie nach Humboldt." Würzburg Königshausen & Neumann, 2008. http://d-nb.info/991333403/04.

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Pageau, St-Hilaire Antoine. "Les racines grecques de la philosophie : theôria et praxis dans le platonisme de Hans-Georg Gadamer et Leo Strauss." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36540.

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Bien qu’ils soient généralement opposés sur la question de l’herméneutique et de l’historicisme, Hans-Georg Gadamer (1900-2002) et Leo Strauss (1899-1973) sont deux des plus grands représentants du retour contemporain à la pensée grecque, et plus particulièrement à Platon. Cette thèse cherche à éclairer le débat entre Gadamer et Strauss en insistant sur cet élément central de leurs philosophies respectives. En dépit de multiples accords interprétatifs sur les Dialogues, nous soutenons qu’un désaccord est également perceptible à même leurs lectures de Platon, à savoir qu’ils ne s’entendent pas sur la relation de la dimension théorétique et la dimension pratique de l’existence humaine dans la philosophie platonicienne. Nous cherchons d’abord à introduire les problématiques platoniciennes en analysant les réceptions gadamérienne et straussienne de l’interprétation d’Aristote proposée par Martin Heidegger dans les années 1920, laquelle influença de manière déterminante leur approche de Platon. Nous comparons ensuite leurs compréhensions de l’articulation entre theôria et praxis dans la philosophie platonicienne à l’égard de trois questions : 1) la signification pratique de la forme dialoguée ou dialogique de la philosophie ; 2) le rapport entre philosophie et poésie ; 3) le rapport entre politique et philosophie, a fortiori la philosophie comme recherche des Idées. En éclairant ainsi des points de convergence et de divergence entre Gadamer et Strauss en amont de la question de l’herméneutique et de l’historicisme, nous proposons un portrait plus complet et nuancé d’un dialogue qu’on tend trop souvent à réduire à une stricte opposition.
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Quesne, Philippe. "Les recherches philosophiques de Heidegger : la méthode phénoménologique du jeune Heidegger (1919-1922)." Paris 10, 1999. http://www.theses.fr/1999PA100030.

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Le point de depart de cette these est la prise au serieux de la philosophie comme connaissance, a la difference de la connaissance scientifique ou de la connaissance logique, par laquelle la philosophie formalise la connaissance scientifique, et se prive d'examiner son propre caractere de connaissance. Cette recherche n'a ete possible qu'a partir des cours de jeunesse de heidegger (1919-1922), qui peuvent etre consideres comme les recherches philosophiques de heidegger, a la difference des recherches logiques de husserl par rapport auxquelles elles se concoivent. Il s'agit pour heidegger de montrer qu'on ne peut partir du jugement, qui est predication et position, pour analyser la connaissance philosophique, mais de la question, et plus particulierement de la question exemplaire, qui permet de degager la questionnalite de la question: << gibt es. . . ?>>. A partir de la question, une methode de la connaissance philosophique est envisageable que heidegger caracterise formellement comme << indication formelle >>. Le but de heidegger est au moyen de la question d'analyser la connaissance philosophique comme pur connaitre, autrement dit, de retroceder du << connaitre quelque chose au sujet dequelque chose >>, qui est le propre de la predication, au << connaitre quelque chose >> : la pensee n'est plus un acte objectivant, mais un vecu au sens propre qui peut s'analyser phenomenologiquement. Cette methode phenomenologique d'apprehension de la pensee ne peut etre decrite a fond qu'a la condition d'etre confrontee a toutes les notions des recherches logiques de husserl, sur quoi elle se fonde.
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Ouellette, Régis. "La lecture derridienne de Heidegger." Doctoral thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/52527.

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Notre question est la suivante : à partir du programme philosophique inauguré et élaboré par Derrida autour de la question du signe dans De la garammatoloqie (1967), est-il possible de déceler et de juger de la cohérence de sa démarche et par là de comprendre son «interprétation» innovatrice de la pensée de Heidegger dont l'un des aboutissements théoriques se trouve, selon nous, dans son livre intitulé Heidegger et la question (1987)? Le programme philosophique inaugural de De la grammatologie démontre que le concept derridien d'écriture excède le phonocentrisme de la tradition métaphysique occidentale et qu'il est le fondement sans cesse différé de l'expérience de la vérité. Tout cela se reproduit-il dans les lectures derridiennes de Heidegger ?
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Wouanssi, Eké Mabille Bernard. "Les silences de Heidegger prolégomènes pour une piété questionnante /." [Poitiers] : [I-médias], 2009. http://theses.edel.univ-poitiers.fr/theses/2009/Wouanssi-Eke/2009-Wouanssi-Eke-These.pdf.

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Veysseyre, Christian. "Les implications morales de la notion d'existence chez Heidegger et Sartre." Paris 1, 1989. http://www.theses.fr/1989PA010514.

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Les pensées de Heidegger et Sartre trouvent leur origine dans un questionnement éthique. Partant d'une existence déchue ou aliénée, elles cherchent à jeter les fondements d'un exister authentique. Cette recherche aboutit chez Heidegger à un mysticisme de l'être et à l'aventurisme politique. Elle conduit au contraire Sartre à esquisser une morale de la générosité
Heidegger and Sartre’s thought originate from the ethical question. Beginning with an alienated or perverted existence, they attempt to lay the foundations of an authentic one. This quest leads Heidegger to ontological mysticism and political wanderings. It lead Sartre to outline morals based on generosity
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Houillon, Vincent. "Le souci de l'épochè : Heidegger et les sens du multiple de l'épochalité." Paris 12, 1996. http://www.theses.fr/1996PA120054.

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La these a entrepris l'analyse des differents sens de l'epoche dans la pensee de heidegger afin de montrer son appartenance a la phenomenologie. En vue de degager l'assise phenomenologique de l'epoche, nous avons etudie la critique heideggerienne de la reduction methodique husserlienne puis sa radicalisation comme reconduction de l'etant a l'etre et comme epoche originaire. Ensuite, nous avons interroge la locution de l'epoche de l'etre comme suspension originaire de l'etre dans son histoire et comme principe constitutif des epoques de l'etre afin donc d'etablir le lien ou le rapport situe au coeur de l'etre et de son deploiement temporel entre cette epoche reductive comme methode phenomenologique et l'epoche de l'etre comme mode destinal de l'etre
This thesis has begun an analysis of the meaningfulness of epoche in the thinking of martin heidegger in an attempt to show that it belongs to phenomenology. In order to draw the phenomenological foundation of epoche, i have studied the heideggerian critic of the methodical reduction by husserl ant then its radicalization as reconduction from being to being and as original epoche of being. Then i have examined both the expression of epoche of being as an original suspension of being in its history and as a constituent principle of the epochs of being in order to establish the relation, that is placed in the depth of being and time, between the reductive epoche as phenomenological method and the epoche of being as the destiny of being
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Perrin, Christophe. "Entendre la métaphysique. Les significations de la pensée de Descartes dans l’œuvre de Heidegger." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040071.

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En se mettant passionnément à son écoute, Heidegger nous a permis d’entendre la métaphysique d’une manière inouïe. Par un juste retour des choses, dans un geste inédit, il s’agira ici de mieux entendre Heidegger en se mettant patiemment à l’écoute d’un métaphysicien précis : Descartes, ou plutôt à l’écoute de ce qu’il nous en dit. Car loin d’être anecdotiques, les significations de la pensée de Descartes dans l’œuvre de Heidegger révèlent fidèlement les orientations de celui-ci, en et hors métaphysique. Comme il sied en herméneutique, il sera donc question de sens, celui que l’on prend n’étant pas moins indifférent à celui que l’on donne que celui que l’on donne n’est innocent de celui que l’on prend
Heidegger shows us a new way to understand metaphysics by attending patiently to it. In this work, I would like to pay attention to Heidegger and to what he has to say about one metaphysician in particular, namely Descartes. Heidegger’s understanding of Descartes’ thought should not be considered as anecdotal since it brings to light his own path outside and within the metaphysical domain. I will adopt here a hermeneutic approach: focusing on the meaning one chose as well as on the meaning the other gave, we show how the former influenced the latter
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Books on the topic "Leo Heidegger"

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Smith, Steven B. Destruktion or recovery?: Leo Strauss's critique of Heidegger. [Toronto]: Faculty of Law, University of Toronto, 1997.

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Broch, Udo. Wieviel Wahrheit verträgt der Mensch?: Die "Verfallenheit" im "Gerede" des "man" in Martin Heideggers Sein und Zeit und in Leo N. Tolstois Der Tod des Iwan Iljitsch. Aachen: K.Fischer Verlag, 1999.

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Heidegger Strauss And The Premises Of Philosophy On Original Forgetting. University of Chicago Press, 2011.

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Immanen, Mikko. Toward a Concrete Philosophy. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501752377.001.0001.

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This book explores the reactions of Theodor Adorno, Max Horkheimer, and Herbert Marcuse to Martin Heidegger prior to their dismissal of him once he turned to the Nazi party in 1933. The book provides a fascinating glimpse of the three future giants of twentieth-century social criticism when they were still looking for their philosophical voices. By reconstructing their overlooked debates with Heidegger and Heideggerians, the book argues that Adorno, Horkheimer, and Marcuse saw Heidegger's 1927 magnum opus, Being and Time, as a serious effort to make philosophy relevant for life again and as the most provocative challenge to their nascent materialist diagnoses of the discontents of European modernity. Our knowledge of Adorno's “Frankfurt discussion” with “Frankfurt Heideggerians” remains anecdotal, even though it led to a proto-version of Dialectic of Enlightenment's idea of the entwinement of myth and reason. Similarly, Horkheimer's enthusiasm over Heidegger's legendary post-World War I lectures and criticism of Being and Time have escaped attention almost entirely. And Marcuse's intriguing debate with Heidegger over Hegel and the origin of the problematic of “being and time” has remained uncharted until now. Reading these debates as fruitful intellectual encounters rather than hostile confrontations, the book offers scholars of critical theory a new, thought-provoking perspective on the emergence of the Frankfurt School as a rejoinder to Heidegger's philosophical revolution.
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Askay, Richard, and Jensen Farquhar. Being Unconscious. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0071.

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This chapter argues for a rapprochement between Heidegger and Freud to gain a more unified, comprehensive, and holistic account of the human condition. While doing so, it explores the impact of Heidegger's philosophy on existential analysis and therapy by considering his global critique of Freudian psychoanalysis, and more specifically Freud's concepts of the Unconscious and the body. After a brief synopsis of his philosophy and its relevance for existential analysis, the chapter delineates Heidegger's critique of Freud's unconscious and considers how Binswanger, Boss, and Richardson try to preserve Freud's insights within the context of Heidegger's philosophy. The exploratory process then leads us to see bodily being as pivotal for the development of a truly holistic account of human existence. The chapter argues that Heidegger's humanism and neglect of the ontological primordiality of bodily being ultimately led him to a dualism he ubiquitously fought to avoid.
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Fleischacker, Samuel. Heidegger's Jewish Followers: Essays on Hannah Arendt, Leo Strauss, Hans Jonas, and Emmanuel Levinas. Duquesne Univ Pr, 2008.

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Samuel, Fleischacker, ed. Heidegger's Jewish followers: Essays on Hannah Arendt, Leo Strauss, Hans Jonas, and Emmanuel Levinas. Pittsburgh, Pa: Duquesne University Press, 2008.

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Heidegger's Jewish Followers: Essays on Hannah Arendt, Leo Strauss, Hans Jonas, and Emmanuel Levinas. Duquesne Univ Pr, 2008.

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Yu, Jie. The Taoist Pedagogy of Pathmarks: Critical Reflections upon Heidegger, Lao Tzu, and Dewey. Palgrave Pivot, 2018.

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McDaniel, Kris. The Fragmentation of Being. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198719656.001.0001.

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This book attempts to answer some of the most fundamental questions in ontology. There are many kinds of beings but are there also many kinds of being? The world contains a variety of objects, each of which, let us provisionally assume, exists, but do some objects exist in different ways? Do some objects enjoy more being or existence than other objects? Are there different ways in which one object might enjoy more being than another? Most contemporary metaphysicians would answer “no” to each of these questions. So widespread is this consensus that the questions this book addresses are rarely even raised let alone explicitly answered. But this book carefully examines a wide range of reasons for answering each of these questions with a “yes.” In doing so, it connects these questions with many important metaphysical topics, including substance and accident, time and persistence, the nature of ontological categories, possibility and necessity, presence and absence, persons and value, ground and consequence, and essence and accident. In addition to discussing contemporary problems and theories, this book discusses the ontological views of many important figures in the history of philosophy, including Aquinas, Aristotle, Descartes, Heidegger, Husserl, Kant, Leibniz, Meinong, and many more.
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Book chapters on the topic "Leo Heidegger"

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Thomä, Dieter. "Heidegger und Leo Strauss." In Heidegger-Handbuch, 380–84. Stuttgart: J.B. Metzler, 2003. http://dx.doi.org/10.1007/978-3-476-98618-4_48.

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McIlwain, David. "Leo Strauss and Socratism After Nietzsche and Heidegger." In Recovering Political Philosophy, 153–75. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-13381-8_8.

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Miller, Ellen. "Building and Dwelling with Heidegger and LEGO® Toys." In LEGO® and Philosophy, 79–87. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119194033.ch8.

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Spaak, Claude Vishnu. "Chapitre 2. Les limites de l’herméneutique de la Physique aristotélicienne chez Heidegger." In Phaenomenologica, 245–311. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56544-6_5.

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Gibbs, Paul. "Heidegger: Time, Work and the Challenges for University-Led Work-Based Learning." In Professional and Practice-based Learning, 63–76. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-3933-0_6.

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"The Destruktion of Jerusalem: Leo Strauss on Heidegger." In Heidegger and His Jewish Reception, 175–219. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108886109.006.

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"Leo Strauss’s challenge to Emil Fackenheim: Heidegger, radical historicism, and diabolical evil." In Emil L. Fackenheim, 125–60. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004157675.i-342.22.

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Jean, Grégori. "HEIDEGGER, Martin." In Les théoriciens de l'art, 306. Presses Universitaires de France, 2017. http://dx.doi.org/10.3917/puf.talon.2017.03.0306.

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Chiurazzi, Gaetano. "Hegel, Heidegger et la grammaire de l’être." In The Paideia Archive: Twentieth World Congress of Philosophy, 50–56. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19986133.

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La compréhension ontologique de Hegel et Heidegger peut être explorée à travers le rôle que les éléments grammaticaux jouent dans leur philosophies: Hegel confère une importance incontestée au nom, et surtout à la forme nominative, la forme du Sujet; d'après Heidegger par contre on peut remarguer un usage du langage qui défie l'eactitude syntaxique, mais qui témoigne l'effort de parvenir à une compréhension non-catégorielle (et, surtout, non substantive) de l'être.
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10

Valentin, Jean-Marie, and Frédérique Colombat. "Heidegger, lecteur de Trakl." In Rémy Colombat. Les Avatars d’Orphée, 405–30. Artois Presses Université, 2017. http://dx.doi.org/10.4000/books.apu.14758.

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Conference papers on the topic "Leo Heidegger"

1

Vonková, Erika. "Zamyšlení nad „subjektivitou robotů“." In 100 let R. U. R. Brno: Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9688-2020-9.

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In the fi rst part of the text, the author presents the reasons that in the future will make one create robots that will be endowed with subjectivity. In the second part the author selects a phenomenological approach from the possible philosophical approaches to the creation of robot subjectivity. She gradually presents her construction of robot subjectivity from a perspective inspired by Husserl, Heidegger and Sartre. At the end of the text, the author demonstrates that an approach inspired by Husserl and Heidegger would lead to the creation of a non -free, human -dependent robot. On the contrary, an approach inspired by Sartre would lead to the creation of a free robot.
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