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21. Gatherings: The Heidegger Circle Annual: Volume > 11
David Liakos Orcid-ID Heidegger and Gadamer on the Modern Age: The Sun Setting in the Western Sky
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This essay contributes to research on, and develops a critique of, the later Heidegger’s conception of the relationship between modernity and a future beyond or after the modern age. It is argued that Heidegger does not engage in a reactionary rejection of modernity, since he is methodologically opposed to pure negation. Rather, as the example of his reading of Van Gogh demonstrates, Heidegger uses suggestive poetic hints from modern culture to transcend modernity from within into a “postmodern” and ontologically pluralistic future. The author argues, however, that a more livable, plausible, and politically hopeful response to, and reformation of, the modern age is found in Gadamer’s work. Gadamerian hermeneutics permits a rehabilitation of modern culture and thought (for example, the tradition of humanism) by charitably and sensitively disclosing overlooked insights and resources that enable us to continue living within, without moving beyond, the modern age.
22. Gatherings: The Heidegger Circle Annual: Volume > 11
Iain Thomson Post/Modernity? How to Separate the Stereo from the Styrofoam
23. Gatherings: The Heidegger Circle Annual: Volume > 11
Katherine Ward Orcid-ID Responsible for Destiny: Historizing, Historicality, and Community
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Historizing is the way Dasein takes up possibilities and roles to project itself into the future. It is why we experience continuity throughout our lives, and it is the basis for historicality – our sense of a more general continuity of “history.” In Being and Time, Heidegger identifies both inauthentic and authentic modes of historizing that give rise, respectively, to inauthentic and authentic modes of histori­cality. He focuses on historizing at the individual level but gestures at a communal form of historizing. In this paper, I develop the concept of co-historizing in both its authentic and inauthentic modes. I argue that Heidegger’s unarticulated concept of inauthentic co-historizing is what necessitated the planned (but unfinished) second half of Being and Time – the “phenomenological destruction of the history of ontology.” I consider what it means to take responsibility for our destiny as a people and specifically as a community of philosophers.
24. Gatherings: The Heidegger Circle Annual: Volume > 11
William Blattner Orcid-ID Tradition Is Not the Past
25. Gatherings: The Heidegger Circle Annual: Volume > 11
Megan Altman, Lee Braver Orcid-ID The Ethics of Thinking: Heidegger, Levinas, and Kierkegaard Rethinking Ethics
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Ethics usually focuses on actions, with thinking or unthinking only having significance insofar as they lead to good or bad behavior. Heidegger and Levinas, however, argue that thinking in certain ways, or not thinking in general, is ethical or unethical on its own rather than just by having good or bad consequences. Heidegger’s early work makes unthinking conformity (regardless of to what) an important part of inauthenticity, while his later work turns the thinking of being into our central “ethical” task, intentionally blurring the distinction between thinking and acting. Levinas makes thinking about humans in a certain way – namely as thinkable, as fitting into and exhausted by comprehensible categories – itself an act of conceptual violence, regardless of what deeds follow from it. We conclude with Kierkegaard who criticized humanity’s tendency to sleepwalk through their own lives, only waking up by confronting something unthinkable. This thought can be seen as a common source for both Heidegger and Levinas, as well as a way to keep the two in a continuously off-balance strife with each other.
26. Gatherings: The Heidegger Circle Annual: Volume > 11
Carolyn Culbertson Orcid-ID Lawrence Hatab, Proto-Phenomenology, Language Acquisition, Orality, and Literacy: Dwelling in Language II
27. Gatherings: The Heidegger Circle Annual: Volume > 11
Timothy Quinn Orcid-ID Ernst Jünger, The Worker: Dominion and Form
28. Gatherings: The Heidegger Circle Annual: Volume > 11
Texts of Heidegger cited and abbreviations used
29. Gatherings: The Heidegger Circle Annual: Volume > 2
Krzysztof Ziarek Trading in Being: Event, Capital, Art
30. Gatherings: The Heidegger Circle Annual: Volume > 2
Adam Buben The Perils of Overcoming “Worldliness” in Kierkegaard and Heidegger
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Kierkegaard’s treatment of death has a great deal in common with Heidegger’s notion of “authentic Being-towards-death.” Most importantly, both thinkers argue that an individual’s death, rather than simply annihilating an individual’s life, meaningfully impacts this life while it is still being lived. Heidegger, like Kierkegaard before him, provides an anti-Epicurean account in which life and death are co-present. Despite this kinship, there have been numerous efforts from both the Kierkegaardian camp and from Heidegger himself to distinguish sharply the one from the other. While Heidegger makes several somewhat condescending comments about Kierkegaard’s endeavors, many Kierkegaardians are wary of associating him too closely with Heidegger (and his ample baggage). After a brief description of their largely shared philosophy of death, I would like to consider what I take to be the most significant complaint from each side and suggest a more nuanced understanding of their relationship.
31. Gatherings: The Heidegger Circle Annual: Volume > 2
Will McNeill From Destruktion to the History of Being
32. Gatherings: The Heidegger Circle Annual: Volume > 2
David Nowell-Smith The Art of Fugue: Heidegger on Rhythm
33. Gatherings: The Heidegger Circle Annual: Volume > 2
Texts of Heidegger cited and their abbreviations
34. Gatherings: The Heidegger Circle Annual: Volume > 2
François Raffoul The Event of Space: Andrew J. Mitchell, Heidegger Among the Sculptors
35. Gatherings: The Heidegger Circle Annual: Volume > 3
Jesús Adrián Escudero Heidegger on Discourse and Idle Talk: The Role of Aristotelian Rhetoric
36. Gatherings: The Heidegger Circle Annual: Volume > 3
David Nowell-Smith Sounding/Silence
37. Gatherings: The Heidegger Circle Annual: Volume > 3
Sophie-Jan Arrien Faith’s Knowledge: On Heidegger’s Reading of Saint Paul
38. Gatherings: The Heidegger Circle Annual: Volume > 3
Raoni Padui From the Facticity of Dasein to the Facticity of Nature: Naturalism, Animality, and the Ontological Difference
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There have been two prominent ways of thinking about the relationship between phenomenology and naturalism: the first and more traditional way, in continuity with Husserl’s critique of psychologism, exhibits the incompatibility of phenomenology with all forms of naturalism and positivism; the second and more recent interpretive strategy attempts to naturalize phenomenology and make it consistent with current scientific accounts of consciousness and intentionality. In this paper I argue that despite the fact that Heidegger followed the first path and remained critical of naturalism and positivism throughout his career, there are important moments in the late twenties where his project of a phenomenological ontology is challenged by problems pertaining to naturalism. I show how the question of determining the essence of life and animality as well as the overturning of ontology into metontology offer significant methodological hurdles for Heidegger’s fundamental ontology.
39. Gatherings: The Heidegger Circle Annual: Volume > 3
Wayne J. Froman Translating Contributions
40. Gatherings: The Heidegger Circle Annual: Volume > 3
Hakhamanesh Zangeneh From Jena to Freiburg, via Asia Minor