Martin Heidegger in the Perspective of the Twentieth Century: Reflections on the Heidegger Gesamtausgabe

1992 ◽  
Vol 64 (1) ◽  
pp. 52-78 ◽  
Author(s):  
Jeffrey Andrew Barash
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger

Subjectivity and Transcendence

2016 ◽  
Author(s):  
Jean Wahl
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Emmanuel Levinas ◽  
Karl Jaspers ◽  
Gabriel Marcel ◽  
The Future ◽  
Unpublished Letter ◽  
European Philosophy ◽  
Raymond Aron ◽  
The One

Featuring replies and letters by Raymond Aron, Nikolai Berdyaev, Martin Heidegger, Karl Jaspers, Emmanuel Levinas, Gabriel Marcel, and many others, Wahl’s 1937 “Subjectivity and Transcendence” should be included among the most important debates in twentieth-century European philosophy. It is essential for understanding the secularization of Kierkegaard, and it provided a crucial forum in which to discuss and shape the future of existentialism. While revealing Jaspers’s and Heidegger’s debt to Kierkegaard, Wahl at the same time worries that any attempt to provide a philosophy of the insights that stem from Kierkegaard’s life would threaten either to fall into abstraction or to harbor implicit theological presuppositions. He also sets the stage for dialogue about the nature of transcendence by developing the concepts of “transascendence” and “transdescendence.” This chapter concludes with a previously unpublished letter Wahl wrote to Heidegger in which he provides a more detailed response to Heidegger’s contribution to the debate than the one given in “Subjectivity and Transcendence.”

The Originary Wherein: Heidegger and Nishida on “the Sacred” and “the Religious”

2010 ◽  
Vol 40 (3) ◽  
pp. 378-407 ◽  
Author(s):  
John W. M. Krummel
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Human Existence ◽  
Religious Language ◽  
Religious Dimension ◽  
The World ◽  
Nishida Kitaro

AbstractIn this paper, I explore a possible convergence between two great twentieth century thinkers, Nishida Kitarō of Japan and Martin Heidegger of Germany. The focus is on the quasi-religious language they employ in discussing the grounding of human existence in terms of an encompassing Wherein for our being. Heidegger speaks of “the sacred” and “the passing of the last god” that mark an empty clearing wherein all metaphysical absolutes or gods have withdrawn but are simultaneously indicative of an opening wherein beings are given. Nishida speaks of “the religious” dimension in the depths of one’s being, that he calls “place,” and that somehow envelops the world through its kenotic self-negation. In both we find reference to a kind of originary space—the open or place—associated with quasireligious themes. I also point to their distinct approaches to metaphysical language in their attempts to give voice to that abysmal thought.

The Industry of Truing: Socialist Realism, Reality, Realization

Slavic Review ◽  
2011 ◽  
Vol 70 (4) ◽  
pp. 873-892 ◽  
Author(s):  
Petre Petrov
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Reference Point ◽  
Socialist Realism ◽  
Theoretical Framework ◽  
The State ◽  
Early Twentieth Century ◽  
State Of Affairs ◽  
Radical Shift

Most existing accounts of socialist realism rely, implicitly or explicitly, on a commonsense notion of truth as correspondence between representation and its object (the state of affairs being represented). In this view, socialist realism is commonly denounced as an epistemological fraud, while quasi-dialectical formulas such as "reality in its revolutionary development" are viewed condescendingly as the fraud's fanciful garnish. Such an approach fails to see in Stalinist culture a radical shift in the understanding of truth—a shift that has less to do with Marxist orthodoxy than it does with the intellectual reflexes of early twentieth-century modernity. In this article, Petre Petrov sets out to describe this shift and, in doing so, to propose a novel theoretical framework for understanding Stalinist socialist realism. The work of Martin Heidegger from the late 1920s through the 1930s serves as an all-important reference point in the discussion insofar as it articulates in philosophical idiom a turn from an epistemological to an ontological conception of truth.

scholarly journals José Ortega y Gasset y la generación de 1911. Reflexiones en torno a la filosofía «post-neokantiana»

2017 ◽  
Vol 20 (1) ◽  
Author(s):  
Dorota Leszcyna
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Karl Jaspers ◽  
Jose Ortega Y Gasset ◽  
Nicolai Hartmann ◽  
Siglo Xx

RESUMENEl intento del presente artículo es investigar el lugar de Ortega en el panorama del pensamiento europeo, especialmente alemán, de la primera mitad del siglo XX, utilizando uno de los conceptos fundamentales de su filosofía, es decir, el concepto de la «generación». Por tanto se defiende la tesis de que Ortega puede ser considerado como uno de los representantes de la generación post-neokantiana llamada por él mismo la generación de 1911 y que el pensamiento orteguiano se inscriba en el programa intelectual de filósofos como: Nicolai Hartmann, Heinz Heimsoeth, Karl Jaspers o Martin Heidegger. Todos estos filósofos brotan de la tradición neokantiana y la superan creando una nueva actitud filosófica centrándose en la reflexión ontológica y en el proyecto de superar el idealismo moderno.PALABRAS CLAVESORTEGA, GENERACIÓN, NEOKANTISMO, POST-NEOKANTISMO, ONTOLOGÍA, IDEALISMO ABSTRACTThe aim of this paper is to investigate the site of Ortega in the panorama of European, especially German thought, in the first half of the twentieth century, using one of the fundamental concepts of his philosophy, that is, the concept of «generation». Therefore I will defend the thesis that Ortega can be considered as one of the representatives of the post-neo-Kantian generation, called by himself the «generation of 1911» and that Ortega’s thought participates in the intellectual program of philosophers such as: Nicolai Hartmann, Heinz Heimsoeth, Karl Jaspers or Martin Heidegger. All these philosophers emerge from the neo-Kantian tradition but it overcomes, creating a new philosophical attitude, focusing on ontological reflection and on the project to overcome modern idealism.KEYWORDSORTEGA, GENERATION, NEO-KANTIANISM, POST-NEO-KANTIANISM, ONTOLOGY, IDEALISM

Martin Heidegger

2019 ◽  
pp. 24-34
Author(s):  
Anthony Vincent Fernandez
Keyword(s):  
Social Sciences ◽  
Artificial Intelligence ◽  
Twentieth Century ◽  
Martin Heidegger ◽  
Early Life ◽  
Being And Time ◽  
The Third ◽  
Human And Social Sciences ◽  
The World ◽  
Work Up

Martin Heidegger (1889–1976) is one of the most influential philosophers of the twentieth century. His influence, however, extends beyond philosophy. His account of Dasein, or human existence, permeates the human and social sciences, including nursing, psychiatry, psychology, sociology, anthropology, and artificial intelligence. This chapter outlines Heidegger’s influence on psychiatry and psychology, focusing especially on his relationships with the Swiss psychiatrists Ludwig Binswanger and Medard Boss. The first section outlines Heidegger’s early life and work, up to and including the publication of Being and Time, in which he develops his famous concept of being-in-the-world. The second section focuses on Heidegger’s initial influence on psychiatry via Binswanger’s founding of Daseinsanalysis, a Heideggerian approach to psychopathology and psychotherapy. The third section turns to Heidegger’s relationship with Boss, including Heidegger’s rejection of Binswanger’s Daseinsanalysis and his lectures at Boss’s home in Zollikon, Switzerland.

Heidegger, The Holocaust and Postmodernism

2000 ◽  
Vol 12 (1) ◽  
pp. 69-84
Author(s):  
Peter Schotten ◽  
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
National Socialism ◽  
Ethical Standard ◽  
High Price ◽  
Human Suffering ◽  
Human Being ◽  
Ethical Concept ◽  
The Holocaust

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.

CAN A BAD PERSON BE A GREAT PHILOSOPHER?

Think ◽  
2014 ◽  
Vol 13 (37) ◽  
pp. 95-101 ◽  
Author(s):  
David Clarke
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Ludwig Wittgenstein ◽  
Philosophical Discourse

In so far as philosophers can agree about anything, a majority would agree that the two most influential philosophers of the twentieth century were Ludwig Wittgenstein and Martin Heidegger. Both possessed unmatched philosophical profundity, both challenged and overturned fundamental areas of philosophical discourse and both changed philosophy forever. Both were charismatic teachers who generated and inspired a legion of followers and both spawned trajectories of philosophical research which remain vital to this day. And one of them – Martin Heidegger – supported the most evil regime in history.

Being

2018 ◽  
Author(s):  
Mark Okrent
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Necessary Conditions ◽  
History Of Philosophy ◽  
Analytic Tradition ◽  
History Of

Although ‘being’ has frequently been treated as a name for a property or special sort of entity, it is generally recognized that it is neither. Therefore, questions concerning being should not be understood as asking about the nature of some object or the character of some property. Rather, such questions raise a variety of problems concerning which sorts of entities there are, what one is saying when one says that some entity is, and the necessary conditions on thinking of an entity as something which is. At least four distinct questions concerning being have emerged in the history of philosophy: (1) Which things are there? (2) What is it to be? (3) Is it ever appropriate to treat ‘is’ as a predicate, and, if not, how should it be understood? (alternatively, is existence a property?) (4) How is it possible to intend that something is? Twentieth-century discussions of being in the analytic tradition have focused on the first and third questions. Work in the German tradition, especially that of Martin Heidegger, has emphasized the fourth.

Dewey, Pragmatism, Technology

2017 ◽  
pp. 490-506
Author(s):  
Larry A. Hickman
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Philosophy Of Technology ◽  
Frankfurt School ◽  
First Century ◽  
Bruno Latour ◽  
Jürgen Habermas ◽  
Don Ihde ◽  
Jacques Ellul ◽  
Twenty First Century

This chapter examines John Dewey’s account of technology as it relates to some of the central components of his version of pragmatism. His proposals are contrasted with representative twentieth-century views, including those of mid-century positivists, Martin Heidegger, Jacques Ellul, and Frankfurt School critical theorists, including Jürgen Habermas. His work is then located within the context of important vectors in twenty-first century philosophy of technology, including the work of Don Ihde, Peter-Paul Verbeek, Andrew Feenberg, Bruno Latour, and Andrew Pickering. His pragmatic view of technology is presented as radical in the sense that it is applicable beyond what are commonly regarded as the technosciences, even for example to logic and religion. It comprises a set of proposals for a continuing reconstruction of culture by means of systematic, regulated inquiry.

scholarly journals Ontology and Anti-Platonism: Reconsidering Colin Gunton’s Trinitarian Theology

2020 ◽  
Vol 62 (4) ◽  
pp. 419-440
Author(s):  
King-Ho Leung
Keyword(s):  
Twentieth Century ◽  
Martin Heidegger ◽  
Gilles Deleuze ◽  
Trinitarian Theology ◽  
Late Twentieth ◽  
European Thought ◽  
Late Twentieth Century

SummaryThis article offers a reading of Colin Gunton’s trinitarian theology in light of recent theological attempts to develop accounts of ‘new trinitarian ontologies’ in a strongly Christian Neo-Platonic vein. In particular, this article seeks to situate Gunton’s work within the broader context of late twentieth-century European thought by comparing his ‘trinitarian ontology’ to the anti-Platonic ontologies of Martin Heidegger and Gilles Deleuze. By way of considering the ‘anti-Platonic’ aspects of Gunton’s trinitarian theology, this article presents his theological project as a testcase which highlights the stakes in constructing ‘new’ trinitarian ontologies as well as possible objections to the affirmative attitude towards Christian Neo-Platonism in contemporary theological metaphysics.

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