Heidegger S Shadow

"Explores the philosopher Martin Heidegger's collusion with the Nazis through a two-part letter between the fictional Dieter Meuller and his son"--

Heidegger’s Shadow is an important contribution to the understanding of Heidegger’s ambivalent relation to transcendental philosophy. Its contention is that Heidegger recognizes the importance of transcendental philosophy as the necessary point of entry to his thought, but he nonetheless comes to regard it as something that he must strive to overcome even though he knows such an attempt can never succeed. Engelland thoroughly engages with major texts such as Kant and the Problem of Metaphysics, Being and Time, and Contributions and traces the progression of Heidegger’s readings of Kant and Husserl to show that Heidegger cannot abandon his own earlier breakthrough work in transcendental philosophy. This book will be of interest to those working on phenomenology, continental philosophy, and transcendental philosophy.

Martin Heidegger (1889–1976) is considered one of the most influential philosophers of the twentieth century in spite of his well-known transgressions—his complicity with National Socialism and his inability to show remorse or compassion for its victims. In The Duplicity of Philosophy’s Shadow, Elliot R. Wolfson intervenes in a debate that has seen much attention in scholarly and popular media from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger’s work. Wolfson sets out to probe Heidegger’s writings to expose what remains unthought. In spite of Heidegger’s explicit anti-Semitic statements, Wolfson reveals some crucial aspects of his thinking—including criticism of the biological racism and militant apocalypticism of Nazism—that betray an affinity with dimensions of Jewish thought: the triangulation of the concepts of homeland, language, and peoplehood; Jewish messianism and the notion of historical time as the return of the same that is always different; inclusion, exclusion, and the status of the other; the problem of evil in kabbalistic symbolism. Using Heidegger’s own methods, Wolfson reflects on the inextricable link of truth and untruth and investigates the matter of silence and the limits of speech. He challenges the tendency to bifurcate the relationship of the political and the philosophical in Heidegger’s thought, but parts company with those who write off Heidegger as a Nazi ideologue. Ultimately, The Duplicity of Philosophy’s Shadow argues, the greatness and relevance of Heidegger’s work is that he presents us with the opportunity to think the unthinkable as part of our communal destiny as historical beings.

In a review of the work of Karl Jaspers composed several years before the publication of his book Being and Time, Martin Heidegger suggested that the philosophical orientations of his period had made a wrong turn and skirted by the fundamental path of thought. He suggested that instead of taking up a heritage of original questions, his contemporaries had become preoccupied with secondary issues, accepting as fundamental what was in fact only incidental. In the years that followed, Heidegger's promise to reorient philosophy in terms of the Seinsfrage, the question of Being, exercised a well-known influence on successive generations of thinkers on a global scale. The present book delves into the philosophical sources of this influence and raises the question whether Heidegger indeed made good on the promise to reveal for thought what is truly fundamental. In proposing this investigation, the author assumes that it is not sufficient to take Heidegger at his word, but that it is necessary to scrutinize what is posited as fundamental in light of its broader implications-above all for ethico-political judgment and for historical reflection. After addressing this question in the first part of the book, the second part examines the significance of Heidegger's reorientation of philosophy through the prism of its critical reception in the thought of Hannah Arendt, Emmanuel Levinas, and Paul Ricoeur.

Janicaud draws a firm connection between Heidegger's philosophical position and his political engagement. He thus goes beyond those writers who attempt to handle the issue of Heidegger's Nazism simply on the level of his personal political judgment, in isolation from his philosophy, by attempting to distinguish rigorously between Heidegger the thinker and Heidegger the man.

Martin Heidegger is widely regarded as one of the most influential philosophers of the twentieth-century, and his seminal text Being and Time is considered one of the most significant texts in contemporary philosophy. Yet his name has also been mired in controversy because of his affiliations with the Nazi regime, his failure to criticize its genocidal politics and his subsequent silence about the holocaust. Now, according to Heidegger's wishes, and to complete the publication of his multi-volume Complete Works, his highly controversial and secret 'Black Notebooks' have been released to the public. These notebooks reveal the extent to which Heidegger's 'personal Nazism' was neither incidental nor opportunistic, but part of his philosophical ethos. So, why would Heidegger, far from destroying them, allow these notebooks, which contain examples of this extreme thinking, to be published? In this revealing new book, Peter Trawny, editor of Heidegger's complete works in German, confronts these questions and, by way of a compelling study of his theoretical work, shows that Heidegger was committed to a conception of freedom that is only beholden to the judgement of the history of being; that is, that to be free means to be free from the prejudices, norms, or mores of one's time. Whoever thinks the truth of being freely exposes themselves to the danger of epochal errancy. For this reason, Heidegger's decision to publish his notebooks, including their anti-Jewish passages, was an exercise of this anarchical freedom. In the course of a wide-ranging discussion of Heidegger's views on truth, ethics, the truth of being, tragedy and his relationship to other figures such as Nietzsche and Schmitt, Trawny provides a compelling argument for why Heidegger wanted the explosive material in his Black Notebooks to be published, whilst also offering an original and provocative interpretation of Heidegger's work.

Heidegger Explained is a clear and thorough summary of the philosophy of Martin Heidegger (1889–1976). It gives a fascinating explanation of all stages of Heidegger’s life and career, and shows his entire philosophy to emerge from one simple but profound insight. Many philosophers believe that Heidegger was the greatest philosopher of the twentieth century. His influence has long been felt not just in philosophy, but also in such fields as art, architecture, and literary studies. Yet the great difficulty of Heidegger’s terminology has often scared away interested readers lacking an academic background in philosophy. Author Graham Harman shows that Heidegger is actually one of the simplest and clearest of thinkers. All the diverse topics of his writings, and all the lengthy analyses he gives of past philosophers, boil down to a single powerful idea: being is not presence. In any human relation with the world, our thinking and even our acting do not fully exhaust the world. Something more always withdraws from our grasp. Neither being itself nor individual beings are ever fully “present-at-hand,” in Heidegger’s terminology. This single insight allows Heidegger to revolutionize the phenomenology of his teacher Edmund Husserl. The method of Husserl was to focus entirely on how things present themselves to us as phenomena in consciousness. Heidegger understood that the things are always partly hidden from consciousness, living a secret life of their own. Human beings are not lucid scientific observers staring at the world and describing it, but instead are thrown into a world where light is always mixed with shadow. For Heidegger, the entire history of philosophy has reduced being to some sort of presence, whether by defining it as atoms, consciousness, perfect forms, the will to power, or even God. In this way, past philosophers have all chosen one specific kind of privileged being to represent being itself. Yet this is impossible, since being always partly withdraws from any attempt to define it. For this reason, philosophy needs to make a new beginning, one that would be just as great as the first beginning in ancient Greece. The book ends by shedding new light on Heidegger’s concept of the fourfold, which is so notoriously difficult that most commentators avoid it altogether.

A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.