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21. Gatherings: The Heidegger Circle Annual: Volume > 7
Peter Trawny Heidegger’s Legacy
22. Gatherings: The Heidegger Circle Annual: Volume > 7
Jessica S. Elkayam “...And the Whole Music Box Repeats Eternally Its Tune...”
23. Gatherings: The Heidegger Circle Annual: Volume > 7
Marcia Sá Cavalcante Schuback Being Without (Heidegger)
24. Gatherings: The Heidegger Circle Annual: Volume > 7
John Sallis The Negativity of Time-Space
25. Gatherings: The Heidegger Circle Annual: Volume > 7
Daniela Vallega-Neu Attunements, Truth, and Errancy in Heidegger’s Thinking
26. Gatherings: The Heidegger Circle Annual: Volume > 7
Peter Hanly Heidegger’s Birth
27. Gatherings: The Heidegger Circle Annual: Volume > 7
Robert Bernasconi Being is Evil: Boehme’s Strife and Schelling’s Rage in Heidegger’s “Letter on ‘Humanism’”
28. Gatherings: The Heidegger Circle Annual: Volume > 7
Julia A. Ireland Heidegger’s Hausfreund and the Re-Enchantment of the Familiar
29. Gatherings: The Heidegger Circle Annual: Volume > 8
Richard Polt Letter from the Editor
30. Gatherings: The Heidegger Circle Annual: Volume > 8
Thomas Sheehan Being and Time §18: A Paraphrastic Translation
31. Gatherings: The Heidegger Circle Annual: Volume > 8
Ian Alexander Moore Report on the Meßkirch Heidegger Archive
32. Gatherings: The Heidegger Circle Annual: Volume > 8
Dimitri Ginev The Critique of Biology Implied by Fundamental Concepts of Metaphysics
33. Gatherings: The Heidegger Circle Annual: Volume > 8
Lawrence J. Hatab Redescribing the Zuhanden-Vorhanden Relation
34. Gatherings: The Heidegger Circle Annual: Volume > 9
William J. Richardson, Richard Capobianco, Ian Alexander Moore From the Archives: William Richardson’s Questions for Martin Heidegger’s “Preface”
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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.
35. Gatherings: The Heidegger Circle Annual: Volume > 9
Paul Gyllenhammer Heidegger’s Epicureanism: Death, Dwelling and Ataraxia
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Heidegger and Epicurus seem to be separated by a great divide. Where Epicurus seeks ataraxia by minimizing anxiety and our concern with death, Heidegger describes how anxiety and death are factored into authentic living. But looks can be deceiving. A close study of Heidegger’s critique of das Man reveals a distinctly Epicurean line of thinking. His account of curiosity, in particular, parallels Epicurus’s own criticism of normal life as being mired in unnatural/empty desires due to an unconscious fear of death. Despite this similarity, Heidegger’s interest in ontological anxiety, i.e., homelessness, contrasts deeply with Epicurus’s goal of mental tranquility. Yet this difference is overcome, in part, in Heidegger’s turn to peaceful dwelling as an expression of authentic Being-in-the-world. Indeed, Heidegger’s account of the fourfold as the essence of dwelling can be seen as an Epicurean four-part cure to suffering (tetrapharmakos), bringing Heidegger into dialogue with the tradition of philosophical therapy.
36. Gatherings: The Heidegger Circle Annual: Volume > 9
Jennifer Gammage Accidental Origins: The Importance of Tuchē and Automaton for Heidegger’s 1922 Reading of Aristotle
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I examine a passage from Heidegger’s 1922 overview of a proposed book on Aristotle wherein he addresses the importance of Aristotle’s treatment of accidental (sumbebēkos) causes in the Physics II.4–6. My analysis shows that this passage plays a key role within the account of Aristotle’s ontology presented in the overview insofar as it allows Heidegger to open up a new way of reading Aristotle, one that both diagnoses and pushes through the inheritance of being understood as technē in order to retrieve originary insights about the movement of factical human life, world, and care. Rather than subordinate tuchē and automaton (chance) to the four “real” causes they would remain merely incidental to or derivative of, Heidegger asks that we recognize the priority of praxis, whose archē unfolds as care toward and within a world of accidents.
37. Gatherings: The Heidegger Circle Annual: Volume > 9
Onur Karamercan The Place-Being of the Clearing and Language: Reading Thomas Sheehan Topologically
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I elucidate Heidegger’s understanding of the “place-being” of the “question of being.” My premises are: 1) Heidegger’s “question of being” can be appropriately made sense of as the “question of language.” 2) The “question of language” requires a topological approach that looks into the link between the place-nature of language and the open-bounded essence of human existence. First, I explain the topological underpinnings of Heidegger’s later thought of being as the clearing and language; second, I examine Sheehan’s phenomenological reading of Heidegger by focusing on the relationship between alētheia and appropriation (Ereignis). In the first section, I explain the correlation between place and language within the context of the “question of being” and display how understanding the former is crucial in having a more complete perspective for the latter. In the second section, I examine Sheehan’s acknowledgment of Heidegger’s idea of place (topos) in his understanding of the nature of human existence in relation to Ereignis, while criticizing the “metaphorical” reading of the “placebeing” of the clearing.
38. Gatherings: The Heidegger Circle Annual: Volume > 9
Khafiz Kerimov From Matter to Earth: Heidegger, Aristotle, and “The Origin of the Work of Art”
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This article focuses on Heidegger’s engagement with the distinction between form and matter in the 1935 essay “The Origin of the Work of Art.” This distinction is articulated by Aristotle in the context of production (of useful equipment), which is taken to be finished once a certain matter (potentiality) is subjected to a certain form or shape (actuality). Insofar as Aristotle takes actuality to have primacy over potentiality, he is unable to think material potentiality as such (save in the paradoxical idea of “prime matter”). Against the Aristotelian thinking of hylomorphism, however, Heidegger takes art as an instance of the reversal of the traditional relationship between form and matter. By appealing to artworks, Heidegger shows an excess of material potentiality over form and function, which he calls “earth.”
39. Gatherings: The Heidegger Circle Annual: Volume > 9
Jussi Backman, Taylor Carman, Daniel O. Dahlstrom, Graham Harman, Michael Marder Symposium: Beyond Presence?