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1. Gatherings: The Heidegger Circle Annual: Volume > 1
Jussi Backman Orcid-ID The Transitional Breakdown of the Word: Heidegger and Stefan George’s Encounter with Language
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The paper studies Heidegger's reading of the poet Stefan George (1868-1933), particularly of his poem "Das Wort" (1928), in the context of Heidegger's narrative of the history of metaphysics. Heidegger reads George's poem as expressing certain experiences with language. First, it voices an experience of the constitutive role of language, of naming and discursive determination, in granting things stable identities. Second, it expresses an encounter with the unnameable and indeterminable character of language itself as a meaning-constituting process, and a subsequent insight into the human being's dependency on language and her incapacity to master it subjectively. Heidegger characterizes these experiences as "transitional" (übergänglich). It is shown that in Heidegger's historical narrative, this places George's poem within the framework of the ongoing transition (Übergang) from the Hegelian and Nietzschean end of metaphysics to a forthcoming "other beginning" of thinking.
2. Gatherings: The Heidegger Circle Annual: Volume > 1
Andrew J. Mitchell Heidegger’s Later Thinking of Animality: The End of World Poverty
3. Gatherings: The Heidegger Circle Annual: Volume > 1
Thomas Sheehan Astonishing! Things Make Sense!
4. Gatherings: The Heidegger Circle Annual: Volume > 1
Richard Polt Orcid-ID Meaning, Excess, and Event
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This paper agrees with Thomas Sheehan that Heidegger inquires into the source of meaning in finite human existence. The paper argues, however, that Sheehan’s paradigm for interpreting Heidegger should be expanded: Heidegger is also concerned with “excess” (encounters with what eludes meaning or is other than meaning) and “event” (the founding of the “there” within which meaning is possible). Excess and event are crucial to being and history, as Heidegger understands them.
5. Gatherings: The Heidegger Circle Annual: Volume > 10
Richard Polt Orcid-ID Letter from the Editor
6. Gatherings: The Heidegger Circle Annual: Volume > 10
Robert Manning The Later Heidegger and the Later Levinas in the Time of Coronavirus
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This article addresses the many ways the philosophies of the later Heidegger and the later Levinas speak to us in the time of the coronavirus pandemic. I argue that the pause in the world’s busy industrial life provides an ideal opportunity for what Heidegger called meditative thinking. The pandemic is also a time both of extreme bodily vulnerability and of extraordinary ethical responsibility for others, and so causes us to hear Levinas’ extreme language in Otherwise than Being about anarchic ethical responsibility and the self as a hostage in a very different way.
7. Gatherings: The Heidegger Circle Annual: Volume > 10
Kevin Aho The Uncanny in the Time of Pandemics: Heideggerian Reflections on the Coronavirus
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This paper offers a phenomenological analysis of Heidegger’s account of “the uncanny” (das Unheimliche) as it relates to the coronavirus pandemic. It explores how the pandemic has disrupted Dasein’s sense of “homelike” (heimelig) familiarity and how this disruption has undermined our ability to be, that is, to understand or make sense of things. By examining our experience of temporality, lived-space, and intersubjectivity, the paper illuminates different ways in which the pandemic has left us confused and anxious about our self-interpretations and future projects. The paper concludes by showing how the uncanny is not simply something we feel in times of crisis; it is, for Heidegger, who we are. This means the secure feeling of familiarity that we embodied prior to the pandemic was an illusion all along, that we are not and never have been at-home in the world.
8. Gatherings: The Heidegger Circle Annual: Volume > 10
Friedrich-Wilhelm von Hermann, Thomas Sheehan The Unity in the Transformation of Martin Heidegger’s Thinking
9. Gatherings: The Heidegger Circle Annual: Volume > 10
David C. Abergel The Confluence of Authenticity and Inauthenticity in Heidegger’s Being and Time
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I argue that there is a confluence of authenticity and inauthenticity inherent to the structure of average everydayness in Being and Time. I support this reading by recasting Heidegger’s notion of fallenness in Being and Time in terms of its precursor, ruinance, which he introduces in his 1921–22 lecture course, Phenomenological Interpretations of Aristotle: Initiation into Phenomenological Research (ga 61). In this lecture course, Heidegger explains that ruinance is constituted by a dual movement of relucence and prestruction: the former, an intentional openness to the world; the latter, a securing that conceals that openness. While this dual movement is not expressed explicitly in these terms in Being and Time, I show that it is nevertheless tacitly operative in the structure of falling and that it grounds the duality of average everydayness. I frame this study around the debate on how Dasein can be authentic despite its fallenness, given that fallenness paradoxically renders Dasein essentially inauthentic.
10. Gatherings: The Heidegger Circle Annual: Volume > 10
Lawrence Berger Attention as the Way to Being
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I argue that staying with the movement of attention is the way to being. For attention moves in response to the appeal of being, which means that being shows itself in that movement. We are thus always already on the way to being, always already listening to its call. But something else is required, a special effort of attending to one’s own movement, a taking-heed (In-die-Acht-nehmen) that enables being to be made manifest in a more profound manner, which can transform our being in the world and associated ethical and political realities.
11. Gatherings: The Heidegger Circle Annual: Volume > 10
George Saad The Greek Sources of Heidegger’s Alētheia as Primordial Truth-Experience
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Heidegger develops his reading of a-lētheia as privative unconcealment (Unverborgenheit) in tandem with his early phenomenological theory of truth. He is not simply reinterpreting a word, but rather reading Greek philosophy as having a primordial understanding of truth which has itself been concealed in interpretation. After shedding medieval and modern presuppositions of truth as correspondence, the existential truth-experience shows itself, no longer left puzzlingly implicit in unsatisfactory conventional readings of Greek philosophy. In Sein und Zeit §44, Heidegger resolves interpretive difficulties in Parmenides through his interpretation of alētheia and philologically grounds this reading in Heraclitus’s description of the unconcealing logos. Although this primordial sense of the word has already been obscured in Plato and Aristotle, the structural gradation of their theories of truth conserves the primordial pre-Socratic sense of truth as the experience of unconcealment.
12. Gatherings: The Heidegger Circle Annual: Volume > 10
Peg Birmingham, Gregory Fried, Laurence Hemming, Orcid-ID Julia A. Ireland, Elliot R. Wolfson Destiny
13. Gatherings: The Heidegger Circle Annual: Volume > 11
Scott M. Campbell Orcid-ID Letter from the Editor
14. Gatherings: The Heidegger Circle Annual: Volume > 11
Lee Braver Orcid-ID Preface: Why Generational Heidegger Scholarship?
15. Gatherings: The Heidegger Circle Annual: Volume > 11
Lee Braver Orcid-ID Introduction: Why (Heidegger) Scholarship Is Generational
16. Gatherings: The Heidegger Circle Annual: Volume > 11
Richard Polt Orcid-ID Primal Translating and the Art of Translation: On Morganna Lambeth’s “A Proposal for Translating Heidegger’s Interpretation of Kant”
17. Gatherings: The Heidegger Circle Annual: Volume > 11
Morganna Lambeth Orcid-ID A Proposal for Translating Heidegger’s Interpretation of Kant
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Translators of Heidegger’s interpretations of other thinkers face a challenge: they must contend not only with Heidegger’s distinctive choice of words, but also the terminology of his subject, whether it be Aristotle, Kant, or Schelling. The response by and large has been to focus on Heidegger’s turns of phrase, at the expense of the thinker he interprets. In this paper, I challenge this practice, using Heidegger’s interpretive works on Kant as a test case. If we overlook the terms of the author Heidegger interprets, we miss a major source of Heidegger’s phrasing, and lose the connotations that he invokes by using these terms. Further, such translations reinforce the damaging assumption that Heidegger’s interpretations venture far off-topic. I argue that when Heidegger references Kantian turns of phrase, these terms should be translated to match the standard English translation of Kant, and show how following this method of translation deepens our understanding of Heidegger’s Kant interpretation. In the appendix, I provide two passages exemplifying this method of translation.
18. Gatherings: The Heidegger Circle Annual: Volume > 11
Harri Mäcklin Orcid-ID A Heideggerian Critique of Immersive Art
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Immersive art has been one of biggest trends in the artworld for the past few years. Yet, so far there has been little philosophical discussion on the nature and value of this immersive trend. In this article, I show how Heidegger’s meditations on art can provide a robust assessment of immersive art. On the one hand, immersive art can be taken to culminate in Heidegger’s views on the “machinational” character of modern art, where artworks turn into calculative experience machines, geared to provide “lived experiences” rather than experi­ences of truth. On the other hand, Heidegger’s thought also lends itself to a more positive assessment, where immersive art undermines machination from within and provides experiences of wonder, which are irreducible to and uncontrollable by calculative thinking.
19. Gatherings: The Heidegger Circle Annual: Volume > 11
Jussi Backman Orcid-ID Heidegger’s Revolutionary (Anti-/Counter-/Post-)Modernism: A Rejoinder to Harri Mäcklin, “A Heideggerian Critique of Immersive Art”
20. Gatherings: The Heidegger Circle Annual: Volume > 11
Lee Braver Orcid-ID Preston’s Endoxic Reading of Heidegger’s Endoxic Method: Finding Aristotle in Heidegger