Diese Untersuchung hat zum Ziel, das Wesensverhältnis zwischen Interexistenzialität und Seinsfrage immanent offenzulegen. Die systematische Herausarbeitung erwächst aus zwei einfachen Fragen: Wie wird der Mitmensch in der seinsvergessenden Uneigentlichkeit in seinem Sein vortheoretisch verstanden? Wie ist im Gegenzug dazu, das eigentliche Verständnis des Mitmenschen hermeneutisch-phänomenologisch zu entschlüsseln und zu exponieren? Im Rahmen der Fundamentalontologie Heideggers konstituiert sich das spezifische Thema aus Sachfeld (Interexistenzialität), Sachhorizont (Seinsfrage), Sachhinsicht (Uneigentlichkeit und Eigentlichkeit) und Leitfaden (Flucht). Der Einblick in diesen Sachzusammenhang macht ganz (...) allgemein zweierlei sichtbar: die verstellenden Folgen der Seinsvergessenheit im Horizont der Interexistenzialität und die Grundrolle der Seinsfrage für die Gewinnung des wesensmäßigen Verständnisses und Verhaltens angesichts des Mitmenschen als jeseinig-existierendes Mitdasein. (shrink)

This paper deals with prolegomenal stances necessary for a proper understanding of the paradoxical nature of Heidegger’s Being and Time. It shall be argued that Heidegger’s magnum opus does not inquire into the sense of being in order to render an answer to the so called Seinsfrage. In fact, several answers have already been given traditionally, which are founded on the being/entity indifferentiation (being as God, substance, nature, subject and so forth), that is, being has been turned into a (...) topic, whilst it is essentially non-topical, for only an entity can be accounted for as topical or thematic. This is the reason why assessing Heidegger as the “thinker of being” can be misleading, if not overtly wrong, when by this is meant that being be conceived of as something that can be thematized. (shrink)

Copyright©Daniel Fidel Ferrer, 2018. 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Concordances. 3. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Heidegger, Martin; -- Wörterbuch. 8). Ontology. 9). Heidegger, Martin, -- 1889-1976 -- Concordances. 10). Heidegger, Martin, 1889–1976—Homes and haunts— Germany—Todtnauberg. I. Ferrer, Daniel Fidel, 1952-. Language: English (Preface and Introduction). Language: German (Main Index). Includes bibliographical references. Cover graphics by Shawn Rodriguez. Motto At the beginning (...) of a section in GA 97. Anmerkungen I-V (Schwarze Hefte 1942 1948), Martin Heidegger (1889-1976) quotes Gottfried Wilhelm Leibniz (1646- 1716) with the sentence (GA 97, e-text page 329, printed text page 325): "Qui me non nisi editis novit, non me novit." "He who knows me only from my publications does not know me.” Table of Contents 1). Preface and Introduction. 2). Outline of main manuscripts (in German). 3). Main Index (in German). An Index to Martin Heidegger’s (1889-1976) two printed volumes Zum Ereignis Denken; Gesamtausgabe Volumes GA 73.1 and GA 73.2 (published in October 2013 by Verlag Vittorio Klosterman). This Preface and Introduction to the Main Index are mostly written in English. Nevertheless, the Main Index is an index to a volume Gesamtausgabe GA 73.1 and 73.2 of Martin Heidegger's collected writings and that text is in German. Note: this is only an index and does not include the actual text of Zum Ereignis-Denken (GA73.1-2), because that book is protected under current copyright law. The actual printed two volume ends with page 1496 (GA 73.2). The entire book is listed under six (I to VI) main headings in the two printed volumes (Zum Ereignis-Denken (GA73.1-2). The six main headings from the table of contents are: Zu Ereignis I. Zerklüftung und ἀλήθεια Zerklüftung des Seins. Zu Ereignis II. Die Seinsfrage und das Ereignis. Zu Ereignis III. Das Da-sein. Zu Ereignis IV. Wesen des Entwurfs – Vorgehen. Zu Ereignis V. Abschied. Eine Reihe von Manuskripten zum Ereignis (1943-1945) Zu Ereignis VI. Ontologische Differenz und Unterschied . (shrink)

This paper deals with prolegomenal stances required for a proper understanding of the paradoxical nature of Heidegger’s Sein und Zeit. It shall be argued that Heidegger’s magnum opus does not inquire into the meaning of being in order to render an answer to the so-called Seinsfrage. In fact, several answers have already been given traditionally, which are founded on the being/beings non-differentiation (being as God, substance, nature, subject, will and so forth), that is, being has been turned into a (...) topic whilst it is essentially non-topical, for only an entity can be accounted for as topical or thematic. This is the reason why assessing Heidegger as the ‘thinker of being’ can be misleading, if not overtly wrong, when by this is meant that being be conceived of as something that can be thematized. (shrink)

The importance of The Origin of The Work of Art in Heidegger’s path of thought is notorious. Besides adding to the framework of the thematization of the question of being a reflection on art, the conference is considered a landmark of the displacement from the existential analytic of Dasein to the problem of history of being. Divided in three parts, this paper connects such a displacement to the relationship between art and truth established in the conference. In the first part, (...) it indicates how the criticism of aesthetic tradition is inserted in the project of overcoming metaphysics through the problematization of subjectivism. The second is dedicated to the theme of the origin of the work of art in its nexus to the notions of history and institution. In the third part, it discusses the idea of art as a setting-itself-into-work of truth as alétheia, bound to the tension between world and earth that would expose itself in art. In the final remarks, I suggest that, going beyond the Greek paradigm and Heidegger’s hesitations, the association between art and alétheia also applies to the experience offered by modern and contemporary works. (shrink)