Results for 'Heidegger'

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  1.  35
    Heidegger: Bibliography of Addresses and Courses He Took and Taught: German and English.Daniel Fidel Ferrer & Martin Heidegger - 2022 - 27283 Verden, Germany: Kuhn Verlag.
    Heidegger: Bibliography of addresses and courses he took and taught: German and English / By Daniel Fidel Ferrer. Copyright ©Daniel Fidel Ferrer, 2022. All rights reserved. Copyright materials. Request permission for use from Daniel Fidel Ferrer. Attribution-NonCommercial-NoDerivs. CC BY-NC-ND. Imprint 1.0. March 2022. Pages 1-49. -/- 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Ontology. I. Ferrer, Daniel Fidel, 1952-. Language: English (...)
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  2. Heidegger On The Limits Of Science.David A. Kolb - 1983 - Journal of the British Society for Phenomenology 14 (January):50-64.
    How Heidegger criticizes and "locates" science, and some problems with what he is trying to do.
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  3. Heidegger on Concepts, Freedom and Normativity.Sacha Golob - 2014 - Cambridge University Press.
    This book offers a fundamentally new account of the arguments and concepts which define Heidegger's early philosophy, and locates them in relation to both contemporary analytic philosophy and the history of philosophy. Drawing on recent work in the philosophy of mind and on Heidegger's lectures on Plato and Kant, Sacha Golob argues against existing treatments of Heidegger on intentionality and suggests that Heidegger endorses a unique position with respect to conceptual and representational content; he also examines (...)
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  4. Heidegger’s Allegory of Reading: On Nietzsche and the Tradition.William D. Melaney - 2012 - In Alfred Denker Babette Babich (ed.), Hiedegger und Nietzsche. Brill. pp. 190-98.
    Heidegger's interpretation of Nietzsche has been canonized in the philosophical tradition as an almost perfect demonstration of how the forgetfulness of Being continues the dominant positions of modern metaphysics. However, the role of reading in the interpretative process casts a different light on Heidegger's approach to Nietzsche and his relationship to the philosophical tradition. This paper is concerned with three aspects of Heidegger's work, namely, (i) the role of Kant and Schopenhauer in Nietzsche's critique of metaphysics; (ii) (...)
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  5. Wittgenstein and Heidegger Against a Science of Aesthetics’.Andreas Vrahimis - 2020 - Estetika 57 (1):64-85.
    Wittgenstein’s and Heidegger’s objections against the possibility of a science of aesthetics were influential on different sides of the analytic/continental divide. Heidegger’s anti-scientism leads him to an alētheic view of artworks which precedes and exceeds any possible aesthetic reduction. Wittgenstein also rejects the relevance of causal explanations, psychological or physiological, to aesthetic questions. The main aim of this paper is to compare Heidegger with Wittgenstein, showing that: (a) there are significant parallels to be drawn between Wittgenstein’s and (...)
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  6. Retrieving Heidegger's Temporal Realism.B. Scot Rousse - 2022 - European Journal of Philosophy 30 (1):205-226.
    Early Heidegger argues that a “homogenous space of nature” can be revealed by stripping away the intelligibility of Dasein's everyday world, a process he calls “deworlding.” Given this, some interpreters have suggested that Heidegger, despite not having worked out the details himself, is also committed to a notion of deworlded time. Such a “natural time” would amount to an endogenous sequentiality in which events are ordered independently of Dasein and the stand it takes on its being. I show (...)
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  7.  54
    Heidegger on Anxiety in the Face of Death—An Analysis and Extension.Mehrzad A. Moin - 2021 - Southwest Philosophy Review 37 (2):131-147.
    A significant portion of the secondary literature on Martin Heidegger’s Being and Time has focused on interpreting his formal conceptions of death and anxiety. Unlike these previous works, this essay will serve to fill a gap in the Heideggerian portrayal of death. Although he argues that Dasein is anxious about death at a fundamental level and that it proximally and for the most part covers up such anxiety, Heidegger does not provide ontic evidence in support of his claim, (...)
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  8. Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge.Jeff Kochan - 2017 - Cambridge, UK: Open Book Publishers.
    REVIEW (1): "Jeff Kochan’s book offers both an original reading of Martin Heidegger’s early writings on science and a powerful defense of the sociology of scientific knowledge (SSK) research program. Science as Social Existence weaves together a compelling argument for the thesis that SSK and Heidegger’s existential phenomenology should be thought of as mutually supporting research programs." (Julian Kiverstein, in Isis) ---- REVIEW (2): "I cannot in the space of this review do justice to the richness and range (...)
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  9.  40
    Heidegger and Stiegler on Failure and Technology.Ruth Irwin - 2020 - Educational Philosophy and Theory 52 (4):361-375.
    Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to (...)’s thesis. Firstly, that Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. Secondly, the fall, or failure, which is doubled in the myth of Prometheus, and shows up in epistemology accordingly. Thirdly the acceleration of technology since the onset of Information Technology, and the way this is disorientating our Being. I argue the fall in both Heidegger and early Stiegler has encaptured their imagination. In later work, Stiegler argues that acceleration is fused with algorithmic pretensions, that are distorting and undermining the creative political imaginary, and making it difficult to revalue the values that underpin the nihilist Anthropocene. The overcoming of the Anthropocene engages politics, economics, power, physics, and ecology. (shrink)
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  10. Heidegger, Art, and Postmodernity.Iain D. Thomson - 2011 - Cambridge University Press.
    Heidegger, Art, and Postmodernity offers a radical new interpretation of Heidegger's later philosophy, developing his argument that art can help lead humanity beyond the nihilistic ontotheology of the modern age. Providing pathbreaking readings of Heidegger's 'The Origin of the Work of Art' and his notoriously difficult Contributions to Philosophy, this book explains precisely what postmodernity meant for Heidegger, the greatest philosophical critic of modernity, and what it could still mean for us today. Exploring these issues, Iain (...)
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  11.  82
    Locating Heidegger’s Kotoba Between Actuality and Hollowness: The Way Towards a Thinking Conversation with Japanese Philosophy.Onur Karamercan - 2021 - Journal of East Asian Philosophy 1 (1):43-61.
    What is the philosophical significance of Heidegger’s interpretation of the Japanese notion of kotoba (言葉) for Japanese philosophy? Was his conversation with Tezuka Tomio a real dialogue or not? To answer to these correlated questions, I elucidate Heidegger’s 1954 essay “A Dialogue on Language” by following a topological mode of thinking, and I inquire into the way-making of a “thinking conversation”. First, I problematize whether Heidegger engaged in a genuine dialogue with Tezuka. To that end, I distinguish (...)
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  12.  54
    Heidegger at 100, in America.David Kolb - 1991 - Journal of the History of Ideas 52 (1):140-151.
    The year 1989 marked the one hundredth anniversary of the birth of Martin Heidegger. What has happened to his thought in America? This essay offers a perspective on what I take to be the main trends and some representative works in Heidegger studies on the American side of the Atlantic (with perforce some simplifications both within and among the trends I mention).
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  13. Heidegger, Sociality, and Human Agency.B. Scot Rousse - 2016 - European Journal of Philosophy 24 (2):417-451.
    According to Heidegger's Being and Time, social relations are constitutive of the core features of human agency. On this view, which I call a ‘strong conception’ of sociality, the core features of human agency cannot obtain in an individual subject independently of social relations to others. I explain the strong conception of sociality captured by Heidegger's underdeveloped notion of ‘being-with’ by reconstructing Heidegger's critique of the ‘weak conception’ of sociality characteristic of Kant's theory of agency. According to (...)
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  14. Martin Heidegger and Modern Models of the Growth of Knowledge.Rinat Nugayev & Tanzilia Burganova - 2016 - Lambert Academic Publishing.
    Modern generally accepted models of the growth of knowledge are scrutinized. It is maintained that Thomas Kuhn’s growth of knowledge model is grounded preeminently on Heidegger’s epistemology. To justify the tenet the corresponding works of both thinkers are considered. As a result, the one-to-one correspondence between the key propositions of Heideggerian epistemology and the basic tenets of Kuhn’s growth of knowledge model is elicited. The tenets under consideration include the holistic nature of a paradigm, the incommensurability thesis, conventional status (...)
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  15. Heidegger's Ethics.Sacha Golob - 2017 - In The Cambridge History of Moral Philosophy. Cambridge University Press. pp. 623-635.
    There are three obstacles to any discussion of the relationship between Heidegger’s philosophy and ethics. First, Heidegger’s views and preoccupations alter considerably over the course of his work. There is no consensus over the exact degree of change or continuity, but it is clear that a number of these shifts, for example over the status of human agency, have considerable ethical implications. Second, Heidegger rarely engages directly with the familiar ethical or moral debates of the philosophical canon. (...)
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  16. Heidegger on Kant, Time and the 'Form' of Intentionality.Sacha Golob - 2013 - British Journal for the History of Philosophy 21 (2):345 - 367.
    Between 1927 and 1936, Martin Heidegger devoted almost one thousand pages of close textual commentary to the philosophy of Immanuel Kant. This article aims to shed new light on the relationship between Kant and Heidegger by providing a fresh analysis of two central texts: Heidegger’s 1927/8 lecture course Phenomenological Interpretation of Kant’s Critique of Pure Reason and his 1929 monograph Kant and the Problem of Metaphysics. I argue that to make sense of Heidegger’s reading of Kant, (...)
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  17. Hegel and Heidegger as Critics.David A. Kolb - 1981 - The Monist 64 (4):481-499.
    A comparison of the ways in which Hegel and Heidegger critique modernity.
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  18. Heidegger and the Infant: A Second-Person Alternative to the Dasein-Analysis.Stephen Langfur - 2014 - Journal of Theoretical and Philosophical Psychology 34 (4):257-274.
    Heidegger’s analysis of human existence has long been criticized for ignoring the full possibilities of human encounter. This article finds a basis for the criticism in recent infancy research. It presents evidence for a second-person structure in our earliest encounters: An infant first becomes present to herself as the focal center of a caregiver’s gazing, smiling, or vocalization. The exchange in which the self thus appears is termed a You–I event. Such an event, it is held, cannot be assimilated (...)
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  19. Heidegger on the Unity of Metaphysics and the Method of Being and Time.Gilad Nir - 2021 - Review of Metaphysics 74 (3):361-396.
    The fundamental error of the metaphysical tradition, according to Heidegger, is the subordination of general ontology to the ontology of a special, exemplary entity (God, the soul, etc.). But Being and Time itself treats one kind of entity as exemplary, namely Dasein. Does this mean that Heidegger fails to free himself from the kind of metaphysics that he sought to criticize? To show how he avoids this charge I propose to examine the parallels between the methodology of Being (...)
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  20. Aristotle, Heidegger, and the Megarians.Hikmet Unlu - 2020 - Revue Roumaine de Philosophie 64 (1):125-140.
    This paper examines Aristotle’s analysis of unenacted capacities to show the role they play in his discovery of the concept of actuality. I first argue that Aristotle begins Metaphysics IX by focusing on active and passive capacities, after which I discuss Aristotle’s confrontation with the Megarians, the philosophers who maintain that a capacity is present only insofar as it is being enacted. Using Heidegger’s interpretation as a guide, I show that Aristotle’s rejection of the Megarian position leads him to (...)
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  21. Heidegger on Assertion, Method and Metaphysics.Sacha Golob - 2015 - European Journal of Philosophy 23 (4):878-908.
    In Sein und Zeit Heidegger makes several claims about the nature of ‘assertion’ [Aussage]. These claims are of particular philosophical interest: they illustrate, for example, important points of contact and divergence between Heidegger's work and philosophical movements including Kantianism, the early Analytic tradition and contemporary pragmatism. This article provides a new assessment of one of these claims: that assertion is connected to a ‘present-at-hand’ ontology. I also indicate how my analysis sets the stage for a new reading of (...)
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  22. Heidegger's Antigone: The Ethos of Poetic Existence.Onur Karamercan - 2021 - Beytulhikme An International Journal of Philosophy 11 (3):1063-1077.
    In this article, I elucidate Martin Heidegger’s interpretation of Soph-ocles’ tragedy Antigone from a topological point of view by focusing on the place-character of Antigone’s poetic ethos. Antigone’s decision to defy Creon’s order and bury her brother Polynices is discussed as a movement that underpins her poetic disposition as a demigod. Antigone’s situatedness between gods and hu-mans is identified as the place of poetic dwelling, and the significance of Antig-one’s relation to the polis is explained. The main argument of (...)
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  23.  36
    Heidegger and Derrida on the Nature of Questioning: Towards the Rehabilitation of Questioning in Contemporary Philosophy.Vincent Blok - 2015 - Journal of the British Society for Phenomenology 46 (4):307-322.
    In this article, the Heidegger and Derrida controversy about the nature of questioning is revisited in order to rehabilitate questioning as an essential characteristic of contemporary philosophy. After exploring Heidegger's characterization of philosophy as questioning and Derrida's criticism of the primacy of questioning, we will evaluate Derrida's criticism and articulate three characteristics of Heidegger's concept of questioning. After our exploration of Heidegger's concept of questioning, we critically evaluate Heidegger's later rejection of questioning. With this, we (...)
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  24. Early Heidegger on Social Reality.Jo-Jo Koo - 2016 - In Alessandro Salice & Hans Bernhard Schmid (eds.), The Phenomenological Approach to Social Reality. Springer Verlag. pp. 91-119.
    This book chapter shows how the early Heidegger’s philosophy around the period of Being and Time can address some central questions of contemporary social ontology. After sketching “non-summative constructionism”, which is arguably the generic framework that underlies all forms of contemporary analytic social ontology, I lay out early Heidegger’s conception of human social reality in terms of an extended argument. The Heidegger that shows up in light of this treatment is an acute phenomenologist of human social existence (...)
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  25. Heidegger and the Human Difference.Chad Engelland - 2015 - Journal of the American Philosophical Association 1 (1):175-193.
    This paper provides a qualified defense of Martin Heidegger’s controversial assertion that humans and animals differ in kind, not just degree. He has good reasons to defend the human difference, and his thesis is compatible with the evolution of humans from other animals. He argues that the human environment is the world of meaning and truth, an environment which peculiarly makes possible truthful activities such as biology. But the ability to be open to truth cannot be a feature of (...)
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  26.  56
    Heidegger’s Way to Poetic Dwelling Via Being and Time.Onur Karamercan - 2021 - HORIZON. Studies in Phenomenology 1 (10):268-285.
    Although Heidegger’s explicit account of “poetic dwelling” belongs to his later philosophy, there are important indications that he was already engaging with the core matter of the notion in his early thought. Contrary to the idea that in Being and Time, “dwelling” amounts to mere practical coping with the environment, we would like to demonstrate that the notion is already a poetic issue in his early thought, as it requires the appropriation of our relation to the world via an (...)
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  27.  96
    Heidegger and the Poetics of Time.Rebecca A. Longtin - 2017 - Gatherings: The Heidegger Circle Annual 7:124 - 141.
    Heidegger’s engagement with the poet Friedrich Hölderlin often dwells on the issue of temporality. For Heidegger, Hölderlin is the most futural thinker (zukünftigster Denker) whose poetry is necessary for us now and must be wrested from being buried in the past. Heidegger frames his reading of Hölderlin in terms of past, present, and future and, more importantly, describes him as being able to poetize time. This paper examines what it means to poetize time and why Hölderlin’s poetry (...)
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  28. A Constructive Thomistic Response to Heidegger’s Destructive Criticism: On Existence, Essence and the Possibility of Truth as Adequation.Liran Shia Gordon & Avital Wohlman - 2020 - Heythrop Journal 61 (5):825-841.
    Martin Heidegger devotes extensive discussion to medieval philosophers, particularly to their treatment of Truth and Being. On both these topics, Heidegger accuses them of forgetting the question of Being and of being responsible for subjugating truth to the modern crusade for certainty: ‘truth is denied its own mode of being’ and is subordinated ‘to an intellect that judges correctly’. Though there are some studies that discuss Heidegger’s debt to and criticism of medieval thought, particularly that of Thomas (...)
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  29. Heidegger’s Black Noteboooks: National Socialism. Antisemitism, and the History of Being.Eric S. Nelson - 2017 - Heidegger-Jahrbuch 11:77-88.
    This chapter examines: (1) the Black Notebooks in the context of Heidegger's political engagement on behalf of the National Socialist regime and his ambivalence toward some but not all of its political beliefs and tactics; (2) his limited "critique" of vulgar National Socialism and its biologically based racism for the sake of his own ethnocentric vision of the historical uniqueness of the German people and Germany's central role in Europe as a contested site situated between West and East, technological (...)
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  30. Was Heidegger a Relativist?Sacha Golob - forthcoming - In Martin Kusch, Katherina Kinzel, Johannes Steizinger & Niels Wildschut (eds.), The Emergence of Relativism: German Thought from the Enlightenment to National Socialism. pp. 18.
    The structure of this article is very simple. In the first half, I will introduce a sophisticated way of reading Heidegger as a relativist; I draw here on the work of Kusch and Lafont. In the second half, I present the counter-argument. As I see it, Heidegger is not a relativist; but understanding the relations between his approach and a relativistic one is crucial for an evaluation of both his own work and the broader trajectory of post-Kantian thought.
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  31. Disentangling Heidegger’s Transcendental Questions.Chad Engelland - 2012 - Continental Philosophy Review 45 (1):77-100.
    Recapitulating two recent trends in Heidegger-scholarship, this paper argues that the transcendental theme in Heidegger’s thought clarifies and relates the two basic questions of his philosophical itinerary. The preparatory question, which belongs to Being and Time , I.1–2, draws from the transcendental tradition to target the condition for the possibility of our openness to things: How must we be to access entities? The preliminary answer is that we are essentially opened up ecstatically and horizonally by timeliness. The fundamental (...)
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  32. Heidegger’s Phenomenology of Embodiment in the Zollikon Seminars.Cristian Ciocan - 2015 - Continental Philosophy Review 48 (4):463-478.
    In this article, I focus on the problem of body as it is developed in Heidegger’s Zollikon Seminars, in contrast with its enigmatic concealment in Being and Time. In the first part, I emphasize the implicit connection of Heidegger’s approach of body with Husserl’s problematic of Leib and Körper, and with his phenomenological analyses of tactility. In the second part, I focus on Heidegger’s distinction between the limits of the lived body and the limits of the corresponding (...)
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  33. Affectivity in Heidegger II: Temporality, Boredom, and Beyond.Lauren Freeman & Andreas Elpidorou - 2015 - Philosophy Compass 10 (10):672-684.
    In ‘Affectivity in Heidegger I: Moods and Emotions in Being and Time’, we explicated the crucial role that Martin Heidegger assigns to our capacity to affectively find ourselves in the world. There, our discussion was restricted to Division I of Being and Time. Specifically, we discussed how Befindlichkeit as a basic existential and moods as the ontic counterparts of Befindlichkeit make circumspective engagement with the world possible. Indeed, according to Heidegger, it is primarily through moods that the (...)
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  34. Affectivity in Heidegger I: Moods and Emotions in Being and Time.Andreas Elpidorou & Lauren Freeman - 2015 - Philosophy Compass 10 (10):661-671.
    This essay provides an analysis of the role of affectivity in Martin Heidegger's writings from the mid to late 1920s. We begin by situating his account of mood within the context of his project of fundamental ontology in Being and Time. We then discuss the role of Befindlichkeit and Stimmung in his account of human existence, explicate the relationship between the former and the latter, and consider the ways in which the former discloses the world. To give a more (...)
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  35. Martin Heidegger’s Principle of Identity: On Belonging and Ereignis.Dominic Griffiths - 2017 - South African Journal of Philosophy 36 (3):326-336.
    This article discusses Heidegger’s interpretation of Parmenides given in his last public lecture ‘The Principle of Identity’ in 1957. The aim of the piece is to illustrate just how original and significant Heidegger’s reading of Parmenides and the principle of identity is, within the history of Philosophy. Thus the article will examine the traditional metaphysical interpretation of Parmenides and consider G.W.F. Hegel and William James’ account of the principle of identity in light of this. It will then consider (...)
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  36. Properties of Being in Heidegger’s Being and Time.Joshua Tepley - 2014 - International Journal of Philosophical Studies 22 (3):461-481.
    While it is well known that the early Heidegger distinguishes between different ‘kinds of being’ and identifies various ‘structures’ that compose them, there has been little discussion about what these kinds and structures of being are. This paper defends the ‘Property Thesis’, the position that kinds of being (and their structures) are properties of the entities that have them. I give two arguments for this thesis. The first is grounded in the fact that Heidegger refers to kinds and (...)
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  37. Heidegger, Embodiment, and Disability.Joel Michael Reynolds - 2021 - Epoché: A Journal for the History of Philosophy 26 (1):183-201.
    Most interpreters of Heidegger’s reflections on the body maintain that—whether early, middle, or late in the Gesamtausgabe—Dasein’s or the mortal’s openness to being/beyng is the ground of the fleshly or bodily, but not the reverse. In this paper, I argue that there is evidence from Heidegger’s own oeuvre demonstrating that this relationship is instead mutually reciprocal. That is to say, I contend that corporeal variability is constitutive of Dasein’s openness to being just as Dasein’s openness to being is (...)
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  38. Heidegger’s Will to Power.Babette Babich - 2007 - Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  39.  81
    Circulation Bound: Hegel and Heidegger on the State.David Kolb - 1996 - In Phenomenology, Interpretation, and Community. Albany: SUNY Press.
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  40. Spirit in Ashes: Hegel, Heidegger, and Man-Made Mass Death. [REVIEW]David Kolb - 1989 - The Owl of Minerva 21 (1):96-99.
    This provocative book questions whether contemporary humanity can face death in any of the traditional ways, since the events of our century have created a new selfhood and a new death. Wyschogrod describes the “death event” and the “death world”; these refer to the Holocaust but also to the destructive bombings in World War II, and most importantly to the death-in-life of the Nazi and Stalinist concentration and labor camps. Her thesis is.
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  41.  60
    Saving Earth: Encountering Heidegger's Philosophy of Technology in the Anthropocene.Jochem Zwier & Vincent Blok - 2017 - Techné: Research in Philosophy and Technology 21 (2/3):222-242.
    In this paper, we argue that the Anthropocene is relevant for philosophy of technology because it makes us sensitive to the ontological dimension of contemporary technology. In §1, we show how the Anthropocene has ontological status insofar as the Anthropocenic world appears as managerial resource to us as managers of our planetary oikos. Next, we confront this interpretation of the Anthropocene with Heidegger’s notion of “Enframing” to suggest that the former offers a concrete experience of Heidegger’s abstract, notoriously (...)
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  42. Heidegger on the Being of Monads: Lessons in Leibniz and in the Practice of Reading the History of Philosophy.Paul Lodge - 2015 - British Journal for the History of Philosophy 23 (6):1169-1191.
    This paper is a discussion of the treatment of Leibniz's conception of substance in Heidegger's The Metaphysical Foundations of Logic. I explain Heidegger's account, consider its relation to recent interpretations of Leibniz in the Anglophone secondary literature, and reflect on the ways in which Heidegger's methodology may illuminate what it is to read Leibniz and other figures in the history of philosophy.
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  43. Martin Heidegger.Anthony Vincent Fernandez - 2019 - In Giovanni Stanghellini, Matthew Broome, Anthony Vincent Fernandez, Paolo Fusar-Poli, Andrea Raballo & René Rosfort (eds.), The Oxford Handbook of Phenomenological Psychopathology. Oxford: Oxford University Press. pp. 25-34.
    Martin Heidegger (1889–1976) is one of the most influential philosophers of the twentieth century. His influence, however, extends beyond philosophy. His account of Dasein, or human existence, permeates the human and social sciences, including nursing, psychiatry, psychology, sociology, anthropology, and artificial intelligence. In this chapter, I outline Heidegger’s influence on psychiatry and psychology, focusing especially on his relationships with the Swiss psychiatrists Ludwig Binswanger and Medard Boss. The first section outlines Heidegger’s early life and work, up to (...)
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  44. Heidegger’s 1924 Clearing of the Affects Using Aristotle’s Rhetoric, Book II.Lou Agosta - 2010 - Philosophy Today 54 (4):333-345.
    Heidegger famously said that the best treatment of the emotions in western history was Book 2 of Aristotle's RHETORIC. Heidegger then did an analysis of this material prior to the publication of Being and TIme (1927). This engages engages with Heidegger's treatment of Aristotle's treatment of the emotions in relation to Heidegger's design distinction of affectivity (Befindlichkeit), understanding, and discourse (Rede).
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  45. Raising Atlantis: The Later Heidegger and Contemporary Philosophy.David Kolb - 1995 - In Babette Babich (ed.), From Phenomenology to Thought, Errancy, and Desire. Kluwer. pp. 55-69.
    A discussion of how diggers stance with regard to contemporary analytic and Continental philosophy, with special emphasis on Heidegger's later works. The essay argues that Heidegger has now become attacks that people can interpret in many ways, and so is entered into dialogues which go against his own self-image of what he was about.
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  46.  97
    What Does It Mean to ‘Act in the Light of’ a Norm? Heidegger and Kant on Commitments and Critique.Sacha Golob - forthcoming - In Matt Burch & Irene McMullin (eds.), Transcending Reason. Rowman & Littlefield. pp. 79-98.
    This paper examines Heidegger’s position on a foundational distinction for Kantian and post-Kantian philosophy: that between acting ‘in the light of’ a norm and acting ‘merely in accordance with it’. In section 1, I introduce the distinction and highlight several relevant similarities between Kant and Heidegger on ontology and the first-person perspective. In section 2, I press the Kantian position further, focusing on the role of inferential commitments in perception: this provides a foil against which Heidegger’s account (...)
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  47. Heidegger-Sartre Anlaşmazlığının Hümanizmin Güncel Terminoloji Sorununa bir Çözüm Getirme Olasılığına Dair bir Araştırma.Engin Yurt - 2017 - Felsefi Düsün 9 (9):289-317.
    When humanism is thought, especially within the borders of 20th century philosophy, one of the things that first comes to mind is the statements which have occurred in 1950s between Martin Heidegger and Jean-Paul Sartre, can be named as Heidegger-Sartre Controversy on Humanism and mainly based on two texts. Sartre, in one of his speeches, builds an essential connection between humanism and existentialism and in here he defines Heidegger as an existentialist like himself. In return, Heidegger, (...)
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  48. Heidegger Uncovered.Jonathan Lewis - 2012 - PhaenEx 7 (2):314-26.
    This paper analyses Mark A. Wrathall’s interpretation of Heidegger’s idea of alêtheia (Unverborgenheit) and its relation to the opening up of the world, the disclosure of being, and the uncovering of entities. It also assesses whether Wrathall’s interpretation of Heidegger is able to do the work necessary to justify the former’s criticisms of contemporary conceptions of the nature of truth, language, and history.
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  49. Heidegger and Blumenberg on Modernity.Teodor Negru - 2012 - Trans/Form/Ação 35 (2):93-119.
    The debate surrounding the way in which Heidegger and Blumenberg understand the modern age is an opportunity to discuss two different approaches to history. On one hand, from Heidegger’s perspective, history should be understood as starting from how Western thought related to Being, which, in metaphysical thinking, took the form of the forgetfulness of Being. Thus, the modern age represents the last stage in the process of forgetfulness of Being, which announces the moment of the rethinking of the (...)
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  50.  68
    Heidegger's Philosophical Anthropology of Moods.James Cartlidge - 2020 - Hungarian Philosophical Review 2020 (Self, Narrativity, Emotions):15.
    Martin Heidegger often and emphatically claimed that his work, especially in his masterpiece Being and Time, was not philosophical anthropology. He conceived of his project as ‘fundamental ontology’, and argued that because it is singularly concerned with the question of the meaning of Being in general (and not ‘human being’), this precluded him from being engaged in philosophical anthropology. This is a claim we should find puzzling because at the very heart of Heidegger’s project is an analysis of (...)
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