La deconstrucción es la apertura al porvenir, hacia el otro como porvenir absoluto. Sin embargo, ese otro se encuentra ante nosotros y tras nosotros, es un pasado por venir, un pasado que nunca ha sido presente. De este modo, la obra de Derrida puede ser leída como la preocupación constante por esa memoria del porvenir, por la herencia y el duelo, por la apertura al acontecimiento. En este sentido, la memoria en Derrida no puede comprenderse como «reunión en el pensamiento», (...) como «Versammlung» y, por tanto, supone quizás una distancia radical en la obra de Derrida con respecto al pensamiento heideggeriano. (shrink)

Resumo: Este artigo mostra a abordagem hermenêutica realizada por Martin Heidegger dos conceitos de natureza e vida a partir da ontologia fundamental. Em Ser e Tempo, Heidegger elabora as condições hermenêuticas para que se possa apreender ontologicamente a vida através do que ele chama de interpretação privativa da vida. O desenvolvimento sistemático do sentido de ser da vida é apresentado por Heidegger na preleção Os conceitos fundamentais da metafísica : mundo, finitude, solidão, de 1929/1930. Nela, para apresentar o fenômeno da (...) vida, Heidegger parte da tese central de que todo vivente é organismo, de modo a desenvolver uma investigação ontológica em conjunto com pesquisas biológicas e zoológicas. Por conseguinte, após a explicitação dos modos de encontro com a natureza, será evidenciado como a natureza em sentido originário mostra-se a partir de um retraimento na abertura de mundo do ser-aí em sua relação com os organismos vivos. Palavras-chave: Heidegger; ontologia; hermenêutica da natureza; vida; mundo.: This article shows the hermeneutical approach performed by Martin Heidegger to the concepts of nature and life from the fundamental ontology. In Being and Time, Heidegger elaborates the hermeneutical conditions so that we can apprehend ontologically life through what he calls the private interpretation of life. The systematic development of the sense of being of life is presented by Heidegger in the lecture course The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, of 1929/1930. In this lecture, to present the phenomenon of life Heidegger uses the central thesis that every living being is organism in order to develop an ontological investigation in conjunction with biological and zoological research. Therefore, after the explanation of the ways of meeting with nature, will be shown as nature in the original sense shows itself from a withdrawal in the world opening of the being-there in its relationship with living organisms. Keywords: Heidegger; ontology; hermeneutic of nature; life; world. (shrink)

The ‘body’ has remained the pivotal and essential mechanism for analysis within disability scholarship. Yet while historically conceptualized as an individual’s fundamental feature, the ‘disabled identity’ has been more recently explained as a function of ‘normalcy’ through social, cultural political, and legal discriminations against difference and deviancy. Disability studies’ established tradition of consultation with philosophical endeavour remains apparently unwilling to exploit or utilize Martin Heidegger’s understanding of ‘Being’ and interpretation of Dasein as a possible framework for unravelling the complexities of (...) contemporary discrimination and oppression of those others. This paper in tracing Heidegger’s explanation of humankind, inspired by arguments proposed by Cerbone (Int J Philos Stud 2:209–230, 2000) and in consultation with Levin (The body: classic and contemporary readings, Blackwell, Malden, 1999), Aho (2009), Malpas (Heidegger’s topology: being place, world, MIT Press, Cambridge, 2008), and Rae (Hum Stud 33:23–39, 2010) among others, will interpret the ‘embodied’ reality of ‘Being,’ of being-disabled-in-the-world as primarily involved within the practical context and structured according to impersonal, normative social norms, rather than detached, theoretical contemplation or observance. (shrink)

This paper offers a twofold ontological conceptualization of technology in the Anthropocene. On the one hand, we aim to show how the Anthropocene occasions an experience of our inescapable inclusion in the technological structuring of reality that Martin Heidegger associates with cybernetics. On the other hand, by confronting Heidegger’s thought on technology with Georges Bataille’s consideration of technological existence as economic and averted existence, we will criticize Heidegger’s account by arguing that notwithstanding its inescapable inclusion in cybernetics, technology in the (...) Anthropocene itself fosters an experience of what remains excluded. We conclude by indicating how such an experience is relevant for contemporary philosophical investigation of technology. (shrink)

The central issue of Heidegger’s thought is the question of being. More precisely, it is the question of the relation between being and human being, the relation, that is, between Sein and Dasein. This article addresses the so-called turn in Heidegger’s thinking of this relation. In particular, it shows how this turn entails a shift from a transcendental-horizonal projection of world to “an indwelling releasement [inständige Gelassenheit] to the worlding of the world”. Although a wide range of pre- and post-turn (...) texts are referenced, since this shift is explicitly thematized in Heidegger’s Country Path Conversations, these three fictional conversations from 1944/45 take center stage in this study. (shrink)

Heidegger’s discussion about the rise of the arbitrary power of “machination” in his late 1930s writings does not just echo his well-known later thinking on technology, but also affords a profound insight to the ontological mechanism of oblivion behind the history of Western thinking of being. The paper shows how this rise of the coercive power of ordering signifies an emergence of historically and spatially significant moment of completion: outgrowth of the early Greek notions of tekhne and phusis in terms (...) of globally expanding systems of calculative orderings. The paper thus aims to show how the condition of machination marks a fundamental implementation of the hidden consummation of the mechanism of oblivion now being re-adopted into the operational clarity of calculative rationality. It is argued that the rise of machination became possible through the historical process of replacing the early Greek disposition of existence, the wonder, with calculative rationality of ordering. (shrink)

One of the most prominent notions in Heidegger’s thinking about art is that of the earth. This paper probes the phenomenological potential of Heidegger’s concept by turning to the work of contemporary British artist Andy Goldsworthy. Drawing from Heidegger’s theoretical writings as well as his analysis of a poem by C.F. Meyer in “The Origin of the Work of Art” and his 1936–37 seminar on Schiller, I show that Goldsworthy’s sculptural art exemplifies different phenomenal traits of the “earth.” To supplement (...) Heidegger’s discussion, both Husserl’s claim that the earth defines the “spatiality of nature” and the role of the earth in Hegel’s philosophy of nature are taken into account. (shrink)

Heidegger’s failure to discuss ‘the body’ in Being and Time has generated a cottage industry of criticism. In his recently translated Zollikon Seminars, Heidegger provides a response to the critics by offering a thematic account of the body that is strikingly similar to Merleau-Ponty’s account in Phenomenology of Perception. In this article, I draw on the parallels between these two texts in order to see how Heidegger’s neglect of the body affects his early project of fundamental ontology and to determine (...) whether or not an account of the body is necessary to complete the project. I defend Heidegger by suggesting that any analysis of the body is ‘ontic’ or regional and is made possible only on the basis of Dasein, understood as a public ‘clearing’ or ‘there’ of intelligibility that determines in advance the way things emerge-into-presence as the kinds of things that they are. Heidegger’s core concern in Being and Time is to unearth the essential, ‘ontological-existential’, structures of Dasein that make it possible for us to begin regional investigations into the problem of the body in the first place. (shrink)

resumo: Pretende-se discutir a relação entre arte, filosofia, poesia e técnica na construção de uma “história do ser”, tal como esta progressivamente se constrói na obra de Martin Heidegger, sobretudo em seus escritos a partir de meados da década de 1930. abstract: The aim of this work is to discuss the relationship between art, philosophy, poetry and technique in the so-called “history of being”, as the latter is gradually built in the work of Martin Heidegger, particularly in his writings since (...) the mid-1930s. (shrink)

The aim of this paper is to begin to respond to the question of how to engage the presence of catastrophic climate change as a locus of philosophical thought. What has to be thought is the end of the world. Central to that project is Heidegger’s “The Origin of the Work of Art,” and in particular, Heidegger’s thinking of the earth/world relation, both in itself and in terms of the limits it encounters. Heidegger’s use of “examples” of artwork, as well (...) as works by Nicolas Poussin and Anselm Kiefer, are deployed in order to begin to understand the role of art in thinking the end of the world. (shrink)

This article reflects on the received view of the rupture which constitutes the beginning of a critical, ethical, political and legal opening, the understanding of which inhabits the cry of, and response to, injustice. It takes the very critique that feeds into, and is distorted by, practical reasoning, as its point of departure. Grasping this rupture as the complementary relation between deconstruction and radical alterity, would entail unreflectively accepting a certain kind of truthfulness—truthfulness as [in]correctness, manifesting in a relationship that (...) involves rootless and controlling movement of making and unmaking of world. In closely reading Wittgenstein and Heidegger on the level of seeing, showing and saying, truthfulness is shown to contain an essential tension between, on the one hand, the Socratic, metaphysically-bound notion of beingness, correctness and meaning-steering and, on the other hand, the pre-Socratic notion of unconcealment (a-lethia), which, pointing even earlier than pre-Socratics into aboriginality, involves attentive letting of gliding in the inexpressible saying of language. While steering is about generating new possibilities of expressibility, gliding is about poetic dwelling, or enduring inexpressibility as a constitutive part of saying. Although aletheia is taken to be the key influence on rootless post-foundational thinking, it is argued that unconcealment involves letting and enduring the presencing inexpressibility of place and home-coming, that is, worlding-rootedness; thus showing Heidegger’s originary politics as the district of the uncanny to be about worlding that attentively lets the presencing inexpressibility of earth be as place. In reading Heidegger’s views on humanism, beginning and language, the argument links inexpressibility—essentially and historically—to the grasping of the belongingness together of world, earth and place, viewing this belongingness as key to both the saying of art and of mortals dwelling together temporally, spatially, materially in a manner always strange to, and nearer than, the steering/controlling of beingness, time, space and place that the very gesture and emergence of critique is captive of and is not capable of attuning to and capturing. Art always estranges the metaphysical cycle of correctness which preserves pain and suffering—a cycle that inhabits a double bind of responding to violence and injustice generated by the violence of metaphysics with metaphysical violence and justice. In showing essential strife within truthfulness itself, Heidegger points to even greater and earlier problematic than the pre-Socratics—to the painful core of inexpressibility between the ontology of steering time, spaces and material—steering places—and the gliding temporality, spatiality and materiality of ontology of place. (shrink)