being and time
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2022 ◽  
Vol 10 (1) ◽  
pp. 45-79
Author(s):  
Haeyeun Han

This paper will take a closer look at Levinas' ethical subject and diachronic time in relation to Heidegger's project of Being and Time. Throughout the analysis, I will show how Levinas reformulates Heidegger's task and overcomes its limitation by successfully construing “the whole of time”, in the mode of discontinuity. Levinasian Diachronic time reveals a new signi-fication of finiteness, to be a Messiah, who dedicates oneself to the suffering others without seeking other-worldly hopes, for the “responsibility of a mortal being for a mortal being” itself is “the relationship with the infinite”. Furthermore, I will argue that through this diachronic time, Levinas attempts to construct a new structure of eternity under the influence of Rosenzweig. Levinas declares that only after falsifying hopes are dissolved in despair, infinity breaks into time, and enables “mortal human beings” to participate in “immortality” through the time of the Other. Whereas Heideggerian ontology attempted to articulate the meaning of Being-in-general based on the being of Dasein and temporality, Levinas captures that the pri-mordial horizon of ethics is the manifestation of the face of the Other and diachronic time, which lead us to think beyond Being, namely, “the otherwise than being”.


Conatus ◽  
2021 ◽  
Vol 6 (2) ◽  
pp. 193
Author(s):  
Marko Markič

In the article I articulate an interpretation of the findingness (Befindlichkeit) of Dasein in Heidegger as a specific existential drive, basing it on an interpretation of his concept of existence, drawing from his earlier lectures before Being and Time, and relying on the clarification of the existential meaning of relation. Following a related interpretation of understanding and care, I offer some considerations pertaining to the problem of authentic motivation and its possible practical application. Initially, I offer an interpretation of existence as it relates to the meaning of being, understanding the relata in this ultimate sense as two aspects of speech. In this, I understand the meaning of being as a groundless call or address. Building on that, I propose a motivational understanding of findingness as the necessary drive of Dasein toward its self-interpretation as it relates to the enigmatic call of being. I supplement this view with an interpretation of existential understanding as a coequal aspect of the groundless freedom of that relation of Dasein to itself. Finally, I offer an interpretation of authenticity, in line with the aforementioned explicated understanding of existence and the corresponding meaning of the authentic motivational findingness of Dasein. In conclusion, I raise a question of how such authentic motivation could be practically understood in the perspective of life-world interactions.


2021 ◽  
pp. 241-296
Author(s):  
Guy Elgat

This chapter argues that Martin Heidegger can be read as providing a synthesis of sorts of the views considered in the previous chapters. Specifically, it focuses on Heidegger’s analysis of Being-guilty in his Being and Time and argues that while for Heidegger we are indeed not causa sui, as the naturalists hold, we are nevertheless guilty as such or are characterized by ontological guilt, as the metaphysicians hold, and this is because for Heidegger, not being causa sui is a condition of our ontological guilt. Moreover, it is our Being-guilty that makes our factical or empirical guilt possible. After introducing some of the main concepts and themes of Heidegger’s discussion, the chapter turns to reconstruct Heidegger’s transcendental argument to the effect that our Being-guilty is a necessary condition of the possibility of factical guilt. It then turns to discuss Heidegger’s concepts of the call of conscience and of wanting-to-have-a-conscience.


Sententiae ◽  
2021 ◽  
Vol 40 (3) ◽  
pp. 83-91
Author(s):  
Andriy Bogachov ◽  

The author of the article considers the conditions and principles of the future Ukrainian translation of Heidegger’s “Being and Time.” First, he defines the principles of proper translation, then makes suggestions on how “Being and Time” should be translated in accordance with these principles. The governing principle of proper translation is defined as translation equivalence, which is contrasted with the principle of translation adequacy. To clarify the conditions for the equivalent Ukrainian translation of “Being and Time,” the author explores the fundamental concepts of this work. Among others, he justifies the translation of Heidegger’s Dasein as єство, and Heidegger’s Angst as тривога.


2021 ◽  

Martin Heidegger (b. 1889–d. 1976) is a central figure in 20th-century philosophy. Especially in his early works, most notably Being and Time (1927), Heidegger critically continues the tradition of phenomenology inaugurated by Edmund Husserl (b. 1859–d. 1938). Heidegger’s philosophy has been a major influence on a number of important philosophers in their own right, including Hans-Georg Gadamer (b. 1900–d. 2002), Maurice Merleau-Ponty (b. 1908–d. 1961), Hannah Arendt (b. 1906–d. 1975), Paul Ricoeur (b. 1913–d. 2005), Michel Foucault (b. 1926–d. 1984), Jacques Derrida (b. 1930–d. 2004), and Richard Rorty (b. 1931–d. 2007). His work has also impacted other disciplines, such as theology, literary and cultural studies, art theory, and the theory of architecture. Heidegger is primarily known for his work in metaphysics and existential philosophy, but he has also made much-discussed contributions to a wide range of philosophical topics, including the study of numerous authors from the history of philosophy. The German edition of his collected works (Gesamtausgabe, or GA) includes published writings, lecture courses, seminars, and manuscripts. Once completed, it will include 102 volumes. To manage this rich material, Heidegger’s philosophy is often divided into different periods. Although how to demarcate these periods is itself a matter of scholarly debate, Oxford Bibliographies divides his work into an early, middle, and later period. This entry treats the middle period of his thought (roughly 1933–1945). It coincides with the rise to power of the German National Socialist Party, in which Heidegger was involved as rector of the University of Freiburg, the Second World War, and the Holocaust. Although Heidegger rarely addresses these events directly, this period in particular should not be considered without taking into account these events and the dominant ideologies of the time. Heidegger’s major concerns during this period are with the experience of art, the philosophy of history, and the history of Western philosophy in particular. Heidegger gives a few important lectures and lecture series during this time that were later edited. These should be the starting point for any reading. The major body of his writing during this period, however, consists of manuscripts, notes, and course materials, which are more difficult to assess. In using this bibliography, be sure to also check the entries on the early and later period of Heidegger’s works. Although the focus of Heidegger’s philosophical concern shifts, many themes continue to be relevant throughout his works. Often, scholars writing on Heidegger take into account his development as whole, and relevant literature may be treated in another entry. This bibliography aims to be inclusive with regard to schools of thought and interpretations of Heidegger. It is not exhaustive but rather an attempt to identify useful starting points for individual study within the more recent literature on Heidegger.


2021 ◽  
pp. 181-206
Author(s):  
Hub Zwart

AbstractImagine a group of philosophy students, about to complete a Master’s program in continental philosophy, who are invited to visit a life sciences research laboratory, somewhere on a university campus. Having studied some of Heidegger’s quintessential works, such as Being and Time and The Question of Technology, they suddenly find themselves exposed to racks of test-tubes and automated sequencing machines. Suppose that, thrown into such an “unworldly” lab environment, they ask themselves how to interpret their experiences in a Heideggerian manner.


2021 ◽  
Vol 40 (45) ◽  
pp. 111-121
Author(s):  
Svetozar Poštič

This paper analyses the concept of thrownness and the related notions of immediacy and actuality in a 1961 short science fiction story “Wall of Crystal, Eye of Night” by Algis Budrys. It first defines the concept of thrownness (Geworfenheit), created and coined by the German philosopher Martin Heidegger in his classic book Being and Time, and it explains how this notion can be employed in literary analysis in general and applied to this work in particular. The article then analyses how certain stylistic devices in the short story, namely similes, change of pace and the presentation of an inner conflict in the main character, contribute to the feeling of authenticity. In other words, it attempts to exhibit the means used in a prose work to make it seem more realistic and immediate. Finally, the work also argues that science fiction is in many ways more real than other fictional works. Although it belongs to the genre that has traditionally been denied serious literary merit, the novel view and interpretation of this story aims to disclose new horizons of artistic expression that illuminate human mental and physical frailty and stimulate a valuable inquiry into the meaning of life.


Phainomenon ◽  
2021 ◽  
Vol 31 (1) ◽  
pp. 153-167
Author(s):  
Dominique Mortiaux

Abstract This paper presents a paragraph of my thesis whose guiding thread is the theme of language in Heidegger, and which advances two basic claims: 1) Being and Time is an unfinished book and it is thus in the understanding of the planetary achievement of “nihilism” – i.e., of “technique” – that this work from 1927 assumes its whole meaning; and 2) that said, Heidegger’s work, taken as a whole, is a cohesive work that aims at overcoming “nihilism” understood originarily as “forgetfulness of being”. This overcoming is therefore achieved in two stages: 1) the understanding of the phenomenon of “being” arising from the transcendental understanding of the “world”; and 2) the overcoming of that transcendental understanding of the “world” in the full understanding of the phenomenon of “being” as “history,” a process in which the dialogue with poetry will prove to be decisive. This paper emphasizes one aspect of that evolution of Heidegger’s thought “in dialogue with Heidegger,” showing how the understanding of “Ereignis” allows us to conciliate the understanding of the concept of “Entschlossenheit,” presented in Being and Time, with the concept of “Gelassenheit,” that is central in the second stage of Heidegger’s work.


Phainomenon ◽  
2021 ◽  
Vol 31 (1) ◽  
pp. 41-61
Author(s):  
Bernhard Sylla
Keyword(s):  

Abstract In this paper I aim to examine Heidegger’s analysis of existential spatiality in Being and Time in the light of Sloterdijk’s criticism of it. Sloterdijk states in Spheres I that Heidegger presented, in Being and Time, an “embryonically revolutionary” approach to being and space but did not complete it. His own ‘Spheres Project’ would purport fill this gap. Based on the analysis of the fundamental moments of existential spatiality (§§12 to 28 and §70 of Being and Time), and taking into account comments made by Heidegger himself in later years, I will attempt to answer the question of the alleged unfinished character of the analysis of existential spatiality in Being and Time.


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