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Journal articles on the topic 'Leo Heidegger'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Schotten, Peter. "Heidegger, The Holocaust and Postmodernism." Journal of Interdisciplinary Studies 12, no. 1 (2000): 69–84. http://dx.doi.org/10.5840/jis2000121/24.

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Martin Heidegger, an influential twentieth-century philosopher, attempted to transcend previous metaphysical understandings. Rejecting his Catholic heritage, his ontology sought to free itself from any objective ethical standard Nonetheless, he was unable to reject ethical matters entirely. Before Hitler's rise to power, Heidegger championed authenticity as a quasi-ethical concept. Later, he condemned technology as the source of human suffering. Neither led him to condemn the Holocaust explicitly. Such a condemnation was warranted in light of Heidegger's enthusiastic early support of National Socialism and his silence at its collapse. Ultimately, Heidegger's silence reflected the unacceptably high price of amoral thought intent upon celebrating only itself Heidegger's conception of the human being in a world where transcendental standards do not exist reveals the spirit of postmodern man, rooted in nothing larger than himself.

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12

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 (December 31, 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 ontic/ontological. Two, Kant prioritizes time over space. Heidegger would explore the subject of ontic/ontological difference in the sense that ontic knowledge is the knowledge of particular beings, whereas ontological knowledge is described as the a priori condition inferring the ontic knowledge. In this sense ontological knowledge pertains to question of being rather than beings. This is how Heidegger’s Kant interpretation would differ from the Neo-Kantianism of Marburg School which argued that Critique of Pure Reason is a work of epistemology. In contrast to this position, Heidegger held that Critique is a unique work of transcendental philosophy; it is theory of ontological knowledge but not ontic knowledge. Ontic knowledge of beings must conform to Being of beings [ontological foundation]. Heidegger holds that this should be Kant’s “Copernican Revolution”. However, Heidegger would appropriate the Kantian notion of time in the form of temporality of Dasein. Being manifests itself on beings through Being-there [Human reality] who purely understands Being. For Heidegger, temporality of Dasein is the foundation of ontological knowledge indeed.

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13

Rosa Maria, Marafioti. "Ein Logos für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (December 10, 2020): 99–118. http://dx.doi.org/10.24193/subbphil.2020.3.05.

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"A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. II. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God. Keywords: God, faith, thinking, theology, metaphysics. ZUSAMMENFASSUNG. Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt. Schlüsselwörter: Gott, Glaube, Denken, Theologie, Metaphysik."

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14

Nelson, Eric S. "Technology and the Way: Buber, Heidegger, and Lao-Zhuang “Daoism”." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 307–27. http://dx.doi.org/10.1163/15406253-0410304005.

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I consider the intertextuality between Chinese and Western thought by exploring how images, metaphors, and ideas from the texts associated with Zhuangzi and Laozi were appropriated in early twentieth-century German philosophy. This interest in “Lao- Zhuang Daoism” encompasses a diverse range of thinkers including Buber and Heidegger. I examine (1) how the problematization of utility, usefulness, and “purposiveness” in Zhuangzi and Laozi becomes a key point for their German philosophical reception; (2) how it is the poetic character of the Zhuangzi that hints at an appropriate response to the crisis and loss of meaning that characterizes technological modernity and its instrumental technological rationality; that is, how the “poetic” and “spiritual” world perceived in Lao-Zhuang thought became part of Buber’s and Heidegger’s critical encounter and confrontation with technological modernity; and (3) how their concern with Zhuangzi does not signify a return to a dogmatic religiosity or otherworldly mysticism; it anticipates a this-worldly spiritual (Buber) or poetic (Heidegger) way of dwelling immanently within the world.

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15

Gonzalez, Francisco J. "Δύναµις and Dasein, Ἐνέργεια and Ereignis." Research in Phenomenology 48, no. 3 (September 27, 2018): 409–32. http://dx.doi.org/10.1163/15691640-12341404.

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Abstract The “destructive” appropriation of the Aristotelian concepts of δύναµις and ἐνέργεια played a central role in Martin Heidegger’s own reflection on the meaning of being. While this has been generally known for some time, it is only now that we can understand the full scope, complexity and evolving character of this appropriation. One reason is the fairly recent publication (in 2012, Gesamtausgabe 83) of notes and protocols for seminars Heidegger led on Aristotle as late as the 1940s and 1950s. Another is the existence of student transcripts in the Special Collections Department of Stanford University for a number of unpublished seminars on Aristotle that Heidegger led during the 1920s. Considering all of this material enables us to see both the significance of Heidegger’s interpretation of the δύναµις/ἐνέργιεα pair as well as how this interpretation evolved along with his own “Kehre”: from a “pandynamic” conception of being to being as “Ereignis.”

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16

Murzicz, Paweł. "Zagadnienie ‘’zwrotu” w myśli Heideggera w kontekście dziejowości bycia." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 31 (2019): 84–93. http://dx.doi.org/10.15290/idea.2019.31.05.

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The article deals with the issue of turning (Kehre) in the thought of Martin Heidegger. I show that, in Being and time the question of being posed from the perspective of a distinguished being as Dasein has led to the objectification of being, thus rather reproducing instead of overcoming, the so far way of thinking that Heidegger named “metaphysical”. The turning in Heidegger’s thought consists in his effort to make being independent from human being, i.e. he tries to go beyond the transcendental and subjectivist point of view of Dasein by placing historicality of Dasein against the background of the very existence of being. It is not Dasein who designs being, but on the contrary, being designs understanding for Dasein. In this context, I show that the thinking of being postulated by Heidegger takes the form of thinking the very process of historical presencing of the historic types of interpretation of being.

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17

MELLAMPHY, NANDITA BISWAS. "Affective Aporetics: Complementary Contradictions in the Interpretation of Friedrich Nietzsche." PhaenEx 6, no. 1 (May 27, 2011): 121. http://dx.doi.org/10.22329/p.v6i1.3154.

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In 1971, Wolfgang Müller-Lauter introduced his study of Nietzsche as an investigation into the history of modern nihilism in which “contradiction” forms the central thread of the argument. For Müller-Lauter, the interpretive task is not to demonstrate the overall coherence or incoherence of Nietzsche’s philosophy, but to examine Nietzsche’s “philosophy of contradiction.” Against those such as Karl Jaspers, Karl Löwith and Martin Heidegger, Müller-Lauter argued that contradiction is the foundation of Nietzsche’s thought, and not a problem to be corrected or cast aside for exegetical or political purposes. For Müller-Lauter, contradiction qua incompatibility (not just mere opposition) holds a key to Nietzsche’s affective vision of philosophy. Beginning with the relationship between will to power and eternal recurrence, in this paper I examine aspects of Müller-Lauter’s account of Nietzsche’s philosophy of contradiction specifically in relation to the counter-interpretations offered by two other German commentators of Nietzsche, Leo Strauss and Karl Löwith, in order to confirm Müller-Lauter’s suggestion that contradiction is indeed an operative engine of Nietzsche’s thought. Indeed contradiction is a key Nietzschean theme and an important dynamic of becoming which enables the subject to be revealed as a “multiplicity” (BGE §12) and as a “fiction” (KSA 12:9[91]). Following Müller-Lauter’s assertion that for Nietzsche the problem of nihilism is fundamentally synonymous with the struggle of contradiction experienced by will to power, this paper interprets Nietzsche’s philosophy of contradiction in terms of subjective, bodily life (rather than in terms of logical incoherences or ontological inconsistencies). Against the backdrop of nihilism, the “self” (and its related place holder the “subject”), I will argue, becomes the psycho-physiological battlespace for the struggle and articulation of “contradiction” in Nietzsche’s thought.

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18

Bang, Minho. "Lee Eoryeong’s Postwar Criticism and Heidegger Existentialism." Journal of Ehwa Korean Language and Literature 44 (April 30, 2018): 119–43. http://dx.doi.org/10.29190/jekll.2018.44.119.

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19

Parkes, Graham. "Lao-Zhuang and Heidegger on Nature and Technology." Journal of Chinese Philosophy 30, no. 1 (March 2003): 19–38. http://dx.doi.org/10.1111/1540-6253.00104.

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20

Parkes, Graham. "Lao-Zhuang and Heidegger on Nature and Technology." Journal of Chinese Philosophy 39 (December 2012): 112–33. http://dx.doi.org/10.1111/1540-6253.12005.

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21

Parkes, Graham. "Lao-Zhuang and Heidegger on Nature and Technology." Journal of Chinese Philosophy 30, no. 1 (February 1, 2003): 19–38. http://dx.doi.org/10.1163/15406253-03001002.

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22

Naranjo, Isaías. "Visions of Heidegger in Dennis Lee and Robert Kroetsch." University of Toronto Quarterly 70, no. 4 (October 2001): 869–80. http://dx.doi.org/10.3138/utq.70.4.869.

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23

OWENS, WAYNE D. "RADICAL CONCRETE PARTICULARITY: HEIDEGGER, LAO TZU, AND CHUANG TZU." Journal of Chinese Philosophy 17, no. 2 (June 1990): 235–55. http://dx.doi.org/10.1111/j.1540-6253.1990.tb00410.x.

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24

Owens, Wayne D. "Radical Concreite Particularity: Heidegger, Lao Tzu, and Chuang Tzu." Journal of Chinese Philosophy 17, no. 1 (February 1, 1990): 235–55. http://dx.doi.org/10.1163/15406253-01701006.

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Owens, Wayne D. "Radical Concreite Particularity: Heidegger, Lao Tzu, and Chuang Tzu." Journal of Chinese Philosophy 17, no. 2 (February 1, 1990): 235–55. http://dx.doi.org/10.1163/15406253-01702006.

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26

Губман, Борис Львович, and Карина Викторовна Ануфриева. "HISTORICAL EXPERIENCE AND M. HEIDEGGER'S METAPHYSICS OF FINITENESS." Вестник Тверского государственного университета. Серия: Философия, no. 1(55) (April 23, 2021): 219–35. http://dx.doi.org/10.26456/vtphilos/2021.1.219.

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Итогом размышлений Хайдеггера над проблемой исторического опыта в ранний период формирования его взглядов стала метафизика конечности, феноменологически запечатлевающая «вотбытие» (Dasein) как несущего в себе историчность. Построения философа опираются на аналитику взаимосвязи опыта и временной составляющей его конституирования в творчестве Канта, Гуссерля, Дильтея и графа Йорка фон Вартенбурга. Хотя Кант подвергся острой критике Дильтея за тотальное забвение времени и жизни, он трактуется Хайдеггером как теоретик, чья концепция продуктивного воображения привела к идее создания критической метафизики. На базе феноменологического метода, воспринятого в учении Гуссерля, Хайдеггер провел аналитику «бытия-в» в книге «Бытие и время». Прочитав Дильтея в свете его диалога с графом Йорком, Хайдеггер предпринял онтологическую интерпретацию его учения об историческом опыте, воплотив ее в системе экзистенциальных характеристик такового. Переосмысление идей Дильтея привело его к центральному выводу метафизики конечности о том, что аналитика исторического опыта необходимо ведет к заключению об историчности «бытия-в», делающей возможным и постоянно воспроизводимым знание о минувшем. The result of Heidegger's reflections on the problem of historical experience in the early period of the formation of his views was the metaphysics of finiteness, which phenomenologically portrays Dasein as carrying in itself historicity. His constructions are based on the analysis of the relationship between experience and the time component of its constitution in the works of I. Kant, E. Husserl, W. Dilthey and Count P. Yorck von Wartenburg. Although Kant was sharply criticized by Dilthey for his total oblivion of time and life, he is treated by Heidegger as a theorist whose concept of productive imagination led to the idea of creating a critical metaphysics. On the basis of the phenomenological method adopted in the teachings of Husserl, Heidegger conducted an analysis of Dasein in the book «Being and Time». Having read Dilthey in the light of his dialogue with Count Yorck, Heidegger undertook an ontological interpretation of his teaching on historical experience, embodying it in a system of its existential characteristics. The reinterpretation of Dilthey's ideas led him to the central conclusion of the metaphysics of finiteness, that the analysis of historical experience necessarily leads to the conclusion that historicity is Dasein’s property that makes possible and constantly reproducible knowledge of the past.

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27

Schaffarzyk, Wolfgang. "Lee Braver: Groundless Grounds: A Study of Wittgenstein and Heidegger." Philosophischer Literaturanzeiger 65, no. 3 (September 15, 2012): 284–88. http://dx.doi.org/10.3196/2194584512653163.

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28

Nelson, Eric S. "Technology and the Way: Buber, Heidegger, and Lao-Zhuang “Daoism”." Journal of Chinese Philosophy 41, no. 3-4 (September 2014): 307–27. http://dx.doi.org/10.1111/1540-6253.12118.

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29

Karlsson, Håkan. "Anthropocentrism revisited." Archaeological Dialogues 4, no. 1 (May 1997): 114–19. http://dx.doi.org/10.1017/s1380203800000945.

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Before developing my comments on the Heidegger theme I would like to express my admiration for the project Julian Thomas presents in Time, culture and identity. With his point of departure in Heidegger's early reasonings, Thomas is underway on the important path of a deconstruction of the Cartesian/modern dichotomies between past-present, mind-body, nature-culture and subject-object that dominates contemporary archaeology. In short, Thomas points towards an approach, where the connection between experience-time-existence and the crucial relationship and interdependence between human being and other beings (things/artefacts), provides a powerful alternative to the traditional approaches towards these dichotomies. This alternative partly situates itself between idealism and empiricism, between subjectivism and objectivism. Thomas' project also contributes to the deconstruction of the exaggerated modern/postmodern combat that in some ways seems to have led the theoretical discourse within archaeology to a dead-end. Therefore I can only agree with the main orientation of Thomas' reasonings put forward both in his book, and in his précis of Time, culture and identity, presented in Archaeological dialogues 3.1 (Thomas 1996).

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30

Rojola, Lea, Katja Seutu, Tarja-Liisa Hypén, Kristina Malmio, Jani Vanhala, Kaisa Laaksonen, Pia Mari Ahlbäck, Riikka Rossi, Hannu Poutiainen, and Sami Simola. "Arvostelut." AVAIN - Kirjallisuudentutkimuksen aikakauslehti, no. 3-4 (September 1, 2009): 106–27. http://dx.doi.org/10.30665/av.74783.

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Lea Rojola Minä – kertoja, narri ja hylkiö Sari Salin: Narri kertojana. Kultaisesta aasista suomalaiseen postmodernismiin Katja Seutu Hyryn tiloissa liikkuminen on taito Leena Kaunonen: Jakamattoman avaruuden alla. Tilojen merkityksiä Antti Hyryn proosassa Tarja-Liisa Hypén Tolstoilaisuus ei ole Arvid Järnefeltin ainoa teesi Saija Isomaa: Heräämisten poetiikkaa. Lajeja ja intertekstejä Arvid Järnefeltin romaaneissa Isänmaa, Maaemon lapsia ja Veneh’ojalaiset Kristina Malmio Hyvä kansalainen hallitsee tunteensa Paula Arvas: Rauta ja ristilukki. Vilho Helasen salapoliisiromaanit Jani Vanhala Heideggeria humanisteille Annikki Niku: Heidegger ja runon tie Kaisa Laaksonen Kuvakirjojen moniulotteisia sankareita Anna-Maija Koskimies-Hellman: Inre landskap i text och bild. Dröm, lek och fantasi i svenska och finska bilderböcker Pia Maria Ahlbäck Den (ingalunda) självklara kontexten Michel Ekman & Kristina Malmio (red.): Bloch, butch, Bertel: Kontextuella litteraturstudier Riikka Rossi Kahvi ja ranskalaista kirjallisuutta, kiitos Päivi Kosonen, Hanna Meretoja & Päivi Mäkirinta (toim.): Tarinoiden paluu. Esseitä ranskalaisesta nykykirjallisuudesta Hannu Poutiainen Kalman kosketus ja makaaberi käänne Jari Eilola (toim.): Makaaberi ruumis. Mielikuvia kuolemasta ja kehosta Sami Simola Mimesiksen jäljillä Ari Hirvonen ja Susanna Lindberg (toim.): Mikä mimesis? Philippe Lacoue-Labarthen filosofinen teatteri

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Quesada, Julio. "Davos 1929: “¿Qué es el Hombre?” El desencuentro entre Cassirer y Heidegger. Razones filosófica y política." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 177. http://dx.doi.org/10.5944/rif.17.2020.29712.

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Mi ensayo ha querido explicar genealógicamente y de forma contextualizada el desencuentro entre Ernst Cassirer y Martin Heidegger en Davos, y la deriva de éste hacia el nazismo desde los presupuestos de su filosofía existencial. ¿Qué papel juega el antisemitismo espiritual en la crítica heideggeriana al neokantismo y la fenomenología trascendental? ¿Por qué la fenomenología de Edmund Husserl es "una monstruosidad"? ¿Por qué Kant se convierte en batalla y campo de batalla de la Kulturkampf? ¿Por qué se lee a Heidegger como se lee? ¿Qué sentido tiene la práctica de la historia de la filosofía en el “final” de la filosofía?My essay wanted to explain genealogically and in a contextualized way the disagreement between Cassirer and Heidegger in Davos, and its drift towards Nazism from the budgets of their existential philosophy. What role does spiritual anti-Semitism play in the Heideggerian critique of neo-Kantianism and transcendental phenomenology? Why is Husserl's phenomenology "a monstrosity"? Why does Kant become the battle and battlefield of the Kulturkampf? Why do you read Heidegger as you read? What is the meaning of the practice of the history of philosophy in the “final” of philosophy?

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Lewis, Jonathan. "Groundless Grounds: A Study of Wittgenstein and Heidegger, by Lee Braver." Australasian Journal of Philosophy 92, no. 1 (November 25, 2013): 206–7. http://dx.doi.org/10.1080/00048402.2013.862557.

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Segovia, Carlos. "El texto que obra: La filosofía como (si) arte." Differenz, no. 5 (2019): 91–118. http://dx.doi.org/10.12795/differenz.2019.i05.05.

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Este texto lee, desde el punto de vista de Derrida, la controversia entre Heidegger y Schapiro acerca de ciertas botas pintadas por Van Gogh. Se discute aquí la maniobra del especialista como apropiación indebida cuando Schapiro dice de forma implícita y perversa: yo soy el dueño de las botas de Van Gogh. Se discute el concepto de verdad que Heidegger propone para el arte. Finalmente, se propone la figura del filósofo como escritor y, por tanto, como artista.

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Ugalde Quintana, Jeannet. "Heidegger y el estado afectivo del amor." Estudios: filosofía, historia, letras 19, no. 136 (2021): 133. http://dx.doi.org/10.5347/01856383.0136.000299530.

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Heidegger’s brief allusion to love in Being and time has led to consider that it is an affective state that has no relevance for the development of his existential analytic. However, from the reading of Being and time along with his personal correspondence with Hanna Arendt, it is possible to reveal the original character of the state of love.

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조정원 and Joo Yun Kim. "A Study on Space Concept through Thoughts of Heidegger and Lao-tz." Journal of Korea Intitute of Spatial Design 12, no. 1 (February 2017): 161–70. http://dx.doi.org/10.35216/kisd.2017.12.1.161.

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Ennis, Paul. "Braver, Lee, Heidegger’s Later Writings: A Reader’s Guide." Kritike: An Online Journal of Philosophy 4, no. 1 (June 1, 2010): 219–22. http://dx.doi.org/10.25138/4.1.b.1.

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Mesquita, Lucas Daniel Vieira, and Alessandro Jacomini. "Direito sem lei: um modo-de-ser do ser humano." Revista do Direito Público 15, no. 1 (August 31, 2020): 85. http://dx.doi.org/10.5433/1980-511x.2020v15n1p85.

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O presente artigo tem como objetivo ressaltar a possibilidade de um direito sem lei, fazendo considerações através da análise fenomenológica. Nesse sentido, inicialmente, tratou-se da ideia, com uma observação crítica ao perigo e ao cuidado. Após isso, foi contemplado, no pensamento pré-socrático e de Martin Heidegger, o estudo do ente-ser e da verdade-liberdade em relação à abertura do ser. Em outro plano, adentra-se na pesquisa do círculo hermenêutico e da linguagem, sendo feito um empenho em busca de outras perspectivas do direito, destacando possibilidades distintas da justiça positivista, a qual limita os juristas contemporâneos.

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Roy-Ema, Pascal Dieudonné. "L'ereignis, Le Mot-Directeur De La Pensée De Heidegger." European Scientific Journal, ESJ 13, no. 23 (August 31, 2017): 234. http://dx.doi.org/10.19044/esj.2017.v13n23p234.

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For over sixty years (from 1910 to 1973), Martin Heidegger carried out a work of thought which led him to create a large quantity of neologisms. It also led him to create a new use of idioms in the German language. This was regarded as a renewed vocabulary. His study bears new meanings and expresses the philosopher's work of thought and the new concepts he proposes. Among them is the Ereignis that this text proposes to question the content. The Ereignis is what makes time and being belongs to each other. It is the relationship of all the relations engendered by this co-membership. This is made possible by the difference installed at the heart of the same. Heidegger himself admitted that the Ereignis was the keyword of his whole thought since the early 1930s. It is the word-director of his thought.

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Smirnov, Sergey. "PHILOSOPHICAL DAVOS AS A REASON FOR DIVORCE. M. FRIDMAN’s VERSION." Respublica literaria, RL. 2021. vol.2. no. 1 (March 29, 2021): 62–83. http://dx.doi.org/10.47850/rl.2021.2.1.62-83.

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The paper analyzes the intellectual situation that developed in the 1920s, which led to what later became known as a philosophical split into two directions – continental and analytical philosophy. The author poses a problem: was this a split associated with the division of philosophy into scientifically oriented philosophy, on the one hand, and metaphysics, on the other? Or is this division quite controversial? Using the example of a famous episode, a philosophical discussion between Е. Cassirer and M. Heidegger in Davos in 1929, the author discusses another split in philosophy: into the so-called classical way of philosophizing based on spiritual tradition (represented by E. Cassirer) and the so-called non-classical, represented by M. Heidegger. In this regard, the topic of the development and overcoming of the neo-Kantian tradition, the topic of understanding the basic ideas of the philosophy of I. Kant, but in a new cultural situation is discussed. In his analysis, the author proceeds from the version proposed in the book by M. Friedman: “Philosophy at a Crossroads: Carnap, Cassirer and Heidegger”.

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Cesarone, Virgilio. "Pablo de Tarso como momento de encuentro/desencuentro del joven Heidegger con Nietzsche." Estudios Nietzsche, no. 10 (December 1, 2010): 83–96. http://dx.doi.org/10.24310/estudiosnieten.vi10.10184.

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El objetivo de este trabajo es mostrar las analogías y diferencias entre las interpretaciones de Heidegger y Nietzsche de la epístolas paulinas. El primer paso es mostrar la ambigüedad de la figura de Pablo en el pensamiento de Nietzsche y su conexión con Jesús de Nazaret. Pablo, el fundador del cristianismo, creó una religión del resentimiento, dando poder a los carentes de él. Muy lejos del enfoque filosófico-moral de Nietzsche, Heidegger lee a Pablo para investigar las raíces de la vida religiosa: las epístolas paulinas tratan, antes de nada, de la espera de la Parousía, que, lejos de ser una mera esperanza, es la consumación de la vida de todo creyente.

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Thomas, Julian. "Braver, Lee. Heidegger: thinking of being. 234 pp., bibliogr. Cambridge: Polity, 2014. £16.99 (paper)." Journal of the Royal Anthropological Institute 21, no. 4 (November 16, 2015): 959–60. http://dx.doi.org/10.1111/1467-9655.12325.

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Noppen, Pierre-François. "L'indication formelle: Heidegger et le discours de la phénoménologie." Dialogue 42, no. 3 (2003): 499–530. http://dx.doi.org/10.1017/s0012217300004777.

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AbstractThroughout the 1920s Heidegger's answer to the question of how to conceive of the phenomenon as a phenomenon has been the “formal indication,” that is a non-subsuming, non-generalizing type of discourse. Through a detailed interpretation of the sporadic explanations he gives on the matter, I try to point out some of the inconsistencies in his conception, and then work them out. I try to show in particular how Heidegger's emphasis on the method of phenomenology, which expresses his unrelenting desire to let the phenomenon be seen in itself, led him to overlook the essential role of language in phenomenological analysis.

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이철주. "A Study on Lee Seong-bok’s poetic theory in the view of Comparative Literature with Heidegger." 한국문예비평연구 ll, no. 59 (September 2018): 57–88. http://dx.doi.org/10.35832/kmlc..59.201809.57.

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Williams, John R. "Heidegger's Jewish Followers: Essays on Hannah Arendt, Leo Strauss, Hans Jonas, and Emmanuel Levinas. Edited by Samuel Fleischacker." Heythrop Journal 50, no. 6 (November 2009): 1062–63. http://dx.doi.org/10.1111/j.1468-2265.2009.00523_64.x.

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Mitchell, Derek. "MyStoma - putting phenomenology into practice." European Journal for Person Centered Healthcare 5, no. 2 (July 6, 2017): 237. http://dx.doi.org/10.5750/ejpch.v5i2.1296.

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In this paper I will use an example of a person-centered approach to healthcare in action gained from my own experience of coping with serious illness. My overall endeavour will be to show how a philosophical position, based on the phenomenological work of Heidegger and Gadamer, can be effective in the practice of commissioning and providing healthcare and conversely how, in the practice of person-centered healthcare, this philosophical ground is made manifest. First, I give an account of the MyStoma project in East Kent as an example of person-centered care in practice which has led to improvements in care for people with a stoma. The project gives a voice to people who have a stoma and ensures that the care that they receive reflects their own needs as expressed by the service users themselves. The aim of MyStoma is to change the way that people who have a stoma are involved in the development of the services provided to them and to put their needs and expectations at the heart of all decisions made about stoma care services.This is followed by a discussion of how the insights gained from MyStoma can provide lessons for those seeking to engage patients in the development and improvement of services by suggesting that they listen to the first hand accounts, or stories, of those who are ill and use what they hear in the development of Service User Agenda, which can then be used as the basis for service development.Finally I will argue that the success of MyStoma and the primacy it gives to the first hand lived experience of those who are receiving care, rests on a reading of Heidegger’s affirmation of Being-with-Others and his notion of authentic solicitude. By the conclusion of this paper it will be clear that the understanding of the philosophical roots of MyStoma offers the opportunity to extend this successful approach to other care communities based on the understanding of our relationship with Others, like ourselves, as constitutive of our own Being.

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Zhou, Haitian. "The Renewal of Western Philosophy: On Heidegger’s Expropriation of Lao Tzu’s Thought Through Xiao Shiyi." Critical Arts 34, no. 2 (March 3, 2020): 81–92. http://dx.doi.org/10.1080/02560046.2020.1744675.

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47

Ribeiro, Aline Cammarano, Stela Maris Mello Padoin, and Cristiane Cardoso Paula. "Therapeutical day-by-day of the hiv/aids teenagers: implications on nursing care." Revista de Enfermagem UFPE on line 4, no. 2 (March 31, 2010): 927. http://dx.doi.org/10.5205/reuol.822-7205-1-le.0402201061.

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ABSTRACTObjective: understanding the therapeutical day-by-day experiences of the HIV/AIDS teenager. This research scenario will be the pediatric and adult ambulatorial services in an Universitary Hospital in Brazil. Methodolgy: a qualitative study with a phenomenological approach using Martin Heidegger´s theorical and methodological references. In this research, the participants are teenagers with HIV/AIDS who attend to the above mentioned service and are aware of their diagnosis. A phenomenological interview will be carried out with the participants, with an orienting question. For the statements analysis the heideggerian method will be used, which is composed of two moments: the first one is the comprehensive analysis named vague and median and the second one is the hermeneutical interpretative analysis. Expected results: we foresee the approach between the teenagers and the nursing crew, aiming the construction of knowledge and contributing in daily practice and interventions, which were mediated by actions of caring, centered in health promotion and education for the development of self-caring. Descriptors: acquired immunodeficiency syndrome; human immunodeficiency vírus; teenagers; adolescent health; nursing; pediatric nursing; existentialism. RESUMOObjetivo: compreender a vivência do cotidiano terapêutico do adolescente que tem HIV/AIDS. O cenário da pesquisa será no serviço de ambulatório pediátrico e adulto de um Hospital de Ensino, no Brasil. Metodologia: estudo qualitativo com abordagem fenomenológica com a utilização do referencial teórico e metodológico de Martin Heidegger. Os participantes da pesquisa serão adolescentes que têm HIV/AIDS, que realizam acompanhamento no referido serviço e que sabem do seu diagnóstico. Será realizada entrevista fenomenológica, com a realização de uma pergunta orientadora. Para análise dos depoimentos será utilizado o método heideggeriano, o qual possui dois momentos metódicos: o primeiro é a análise compreensiva denominada vaga e mediana e o segundo momento análise interpretativa hermenêutica. Resultados esperados: vislumbra-se a aproximação do adolescente que tem HIV/AIDS e a enfermagem, com vistas a produção do conhecimento e contribuições nas práticas de intervenção. Essas mediadas por ações de cuidado, centradas na promoção e na educação em saúde para o desenvolvimento do cuidado de si. Descritores: síndrome da imunodeficiência adquirida; vírus da imunodeficiência humana; adolescente; saúde do adolescente; enfermagem; enfermagem pediátrica; existencialismo. RESUMENObjetivo: comprender la vivencia del cotidiano terapéutico del adolescente que tiene VIH/SIDA. El escenario de la investigación será en el servicio de ambulatorio pediátrico y adulto de un Hospital de Enseñanza, en Brasil. Metodologia: estudio cualitativo con abordaje fenomenológico con la utilización del referencial teórico y metodológico de Martin Heidegger. Los participantes de la investigación serán adolescentes que tienen VIH/SIDA, que realizan acompañamiento en el referido servicio y que saben de su diagnóstico. Será realizada entrevista fenomenológica, con la realización de una pregunta orientadora. Para el análisis de las declaraciones será utilizado el método heideggeriano, lo cual posee dos momentos metódicos: el primer momento es el análisis comprensivo denominado vago y mediano y el segundo, el análisis interpretativo hermenéutico. Resultados esperados: se vislumbra el acercamiento del adolescente que tiene VIH/SIDA y la enfermería, con vistas a producción del conocimiento y contribuciones en las prácticas de intervención. Ésas mediadas por acciones de cuidado, centradas en la promoción y en la educación en salud para el desarrollo del cuidado de sí. Descriptores: síndrome de inmunodeficiencia adquirida; virus de inmunodeficiencia humana; adolescente; salud del adolescente; enfermería; enfermería pediátrica; existencialismo.

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48

McNeill, William. "The Naivety of Philosophy." Heidegger Circle Proceedings 42 (2008): 5–13. http://dx.doi.org/10.5840/heideggercircle2008421.

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The present paper remains modest in its scope: It seeks only to undertake some exploratory and preparatory investigations with a view to addressing a more difficult and far-reaching question. The issue, in brief, is the following: In the 1920s, Heidegger engages in an incisive and comprehensive critique of techn!, which I shall render here as “production” or “productive comportment,” arguing that it furnishes the foundation and horizon for Greek ontology, and by extension for the entire Western philosophical tradition, a horizon that is problematically reductive because the ontology it gives rise to understands the Being of beings in general in terms of independent presence-at-hand, the appropriate mode of access to which is theoretical apprehension. Not only philosophy and ontology, but science and its outgrowth, modern technicity—itself a monstrous transformation of techn!—would be an almost inexorable consequence of this fateful Greek beginning. The project of a “destructuring of the history of ontology” announced in Being and Time would seek to retrieve and to open up an entirely other dimension of Being, a dimension foreclosed by the Greek beginning and yet awaiting us precisely as the unthought of that beginning and the tradition to which it gave rise. The destructuring would take as its guiding thread an understanding of the Being of Dasein—designating the being that we ourselves in each case are—as radically temporal, never simply present-at-hand, and essentially inaccessible to theoretical apprehension. Yet the critical resource for this analytic of the Being of Dasein was, for the early Heidegger, itself provided by Greek philosophy: It was Aristotle’s insight into the Being of the human being as praxis, and its authentic mode of self-disclosure, phron!sis, that led Heidegger to see the radically different kind of temporality pertaining to human existence, by contrast with the theoretically ascertained time of nature as something present-at-hand, and provided a key insight into the essence of “truth” (aletheia) as unconcealment. Aristotle’s insight into this more primordial sense of aletheia or “truth” as the knowing self-disclosure of our radically temporal Being-in-the-world as praxis, as opposed to truth conceived as a property of logos, judgment, or theoretical knowledge, was a forgotten thread of Greek philosophy that could shed light upon the limits and foundations of the theoretical tradition that dominates the subsequent history of ontology.

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Costa, Marcelo Cacinotti, and Vinicius De Melo Lima. "A Dimensão Moral do Novo Código de Processo Civil." Revista de Argumentação e Hermeneutica Jurídica 1, no. 1 (December 6, 2015): 84. http://dx.doi.org/10.26668/indexlawjournals/2526-0103/2015.v1i1.780.

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O estudo proposto neste artigo pretende, a partir da relação filosófica existente com o Direito, demonstrar a dimensão moral dos institutos processuais trazidos com as novas disposições da Lei nº 13.105/2015 (Novo Código de Processo Civil). O caráter ético-moral presente nas novas disposições processuais no Brasil, possui um fundamento democrático e visa superar o procedimentalismo bastante marcante no Código de Buzaid, dando início a um novo paradigma (Novo Formalismo Democrático): princípio contraditório dinâmico, primazia do julgamento de mérito, ampliação da fungibilidade recursal, efetiva fundamentação das decisões... O referencial teórico do artigo consiste na filosofia hermenêutica e na hermenêutica filosófica (Heidegger/Gadamer), na Justiça Política (Höffe), no Direito como Integridade (Dworkin) e na Crítica Hermenêutica do Direito (Streck), em uma (necessária) aproximação entre o Direito e a Filosofia para a prestação jurisdicional substantiva e constitucionalmente adequada.

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Mercado, Javier. "H. A. Murena, la recuperación de lo sagrado." Orbis Tertius 24, no. 29 (August 7, 2019): e107. http://dx.doi.org/10.24215/18517811e107.

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Consideraremos aquí con los ensayos que Héctor Álvarez Murena redactó desde 1961 hasta su muerte. En particular, con La cárcel de la mente (1971), La metáfora y lo sagrado (1973), y El secreto claro (diálogos con D. J. Vogelmann, 1977). Nuestra hipótesis radica en que los textos de este período conforman una unidad y nos permiten valorar un Murena más interesado por la situación decadente de la cultura occidental. Su principal problema será la pérdida de lo sagrado en favor de un “pensar titánico” que acerca al hombre a la catástrofe. Al mismo tiempo, se evidencia un fuerte diálogo con representantes del “Pensamiento tradicional” de Occidente (Guénon y Burckhardt) y Oriente (Coomaraswamy, Lao Tse) que le permite complementar su pensamiento germánico de base (Heidegger y Benjamin) para dar posibles respuestas a la crisis moral, espiritual e intelectual del hombre moderno.

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