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MARTIN HEIDEGGER/ 2011
(  Satoshi Kinoshita )
| Series: | Prints on paper: Portraits 3 | | Medium: | Giclée on Japanese matte paper | | Size (inches): | 16.5 x 11.7 (paper size) | | Size (mm): | 420 x 297 (paper size) | | Edition size: | 25 | | Catalog #: | PP_0206 | | Description: | From an edition of 25. Signed, titled, date, copyright, edition in pencil on the reverse / Aside from the numbered edition of 5 artist's proofs and 2 printer's proofs.
"Being and time determine each other reciprocally, but in such a manner that neither can the former - Being - be addressed as something temporal nor can the latter - time - be addressed as a being."
- Martin Heidegger
Martin Heidegger -
Martin Heidegger (September 26, 1889 – May 26, 1976; German pronunciation: [ˈmaɐ̯tiːn ˈhaɪdɛɡɐ]) was a German philosopher known for his existential and phenomenological explorations of the "question of Being."[3]
His central belief was that philosophy, and society as a whole, was preoccupied with what it is that exists. His belief was that we find ourselves "always already" fallen into a world that already existed. But he insisted that we had forgotten the basic question of what it is to exist, of what being itself is. This question defines our central nature. He argued that we are practical agents, caring and concerned about our projects in the world, and allowing it to reveal, or 'unconceal' itself to us. He came to believe that our proactive interference and manipulation of reality is often harmful and hides our true being as essentially limited participants, not masters, of the world which we discover.
Heidegger wrote about these issues in his best-known book, Being and Time (1927), which is considered to be one of the most important philosophical works of the 20th century.[4] Heidegger's views have implications beyond philosophy, in literature,[5] psychology,[6] theology[7] and artificial intelligence.[8]
He remains controversial due to his membership in the Nazi Party and statements in support of Adolf Hitler, for which he never apologized or expressed regret.[9]
Philosophy:
Being, time, and Dasein
Heidegger's philosophy is founded on the attempt to conjoin what he considers two fundamental insights:
The first is his observation that, in the course of over 2,000 years of history, philosophy has attended to all the beings that can be found in the world (including the "world" itself), but has forgotten to ask what "being" itself is. This is Heidegger's "question of being," and it is Heidegger's fundamental concern throughout his work. One crucial source of this insight was Heidegger's reading of Franz Brentano's treatise on Aristotle's manifold uses of the word "being," a work which provoked Heidegger to ask what kind of unity underlies this multiplicity of uses. Heidegger opens his magnum opus, Being and Time, with a citation from Plato's Sophist [30] indicating that Western philosophy has neglected "being" because it was considered obvious, rather than as worthy of question. Heidegger's intuition about the question of being is thus a historical argument, which in his later work becomes his concern with the "history of being," that is, the history of the forgetting of being, which according to Heidegger requires that philosophy retrace its footsteps through a productive "destruction" of the history of philosophy.
The second intuition animating Heidegger's philosophy derives from the influence of Edmund Husserl, a philosopher largely uninterested in questions of philosophical history. Rather, Husserl argued that all that philosophy could and should be is a description of experience (hence the phenomenological slogan, "to the things themselves"). But for Heidegger, this meant understanding that experience is always already situated in a world and in ways of being. Thus Husserl's understanding that all consciousness is "intentional" (in the sense that it is always intended toward something, and is always "about" something) is transformed in Heidegger's philosophy, becoming the thought that all experience is grounded in "care." This is the basis of Heidegger's "existential analytic", as he develops it in Being and Time. Heidegger argues that to describe experience properly entails finding the being for whom such a description might matter. Heidegger thus conducts his description of experience with reference to "Dasein," the being for whom being is a question.[31] In Being and Time, Heidegger criticized the abstract and metaphysical character of traditional ways of grasping human existence as rational animal, person, man, soul, spirit, or subject. Dasein, then, is not intended as a way of conducting a philosophical anthropology, but is rather understood by Heidegger to be the condition of possibility for anything like a philosophical anthropology.[32] Dasein, according to Heidegger, is care. In the course of his existential analytic, Heidegger argues that Dasein, who finds itself thrown into the world amidst things and with others, is thrown into its possibilities, including the possibility and inevitability of one's own mortality. The need for Dasein to assume these possibilities, that is, the need to be responsible for one's own existence, is the basis of Heidegger's notions of authenticity and resoluteness—that is, of those specific possibilities for Dasein which depend on escaping the "vulgar" temporality of calculation and of public life.
The marriage of these two observations depends on the fact that each of them is essentially concerned with time. That Dasein is thrown into an already existing world and thus into its mortal possibilities does not only mean that Dasein is an essentially temporal being; it also implies that the description of Dasein can only be carried out in terms inherited from the Western tradition itself. For Heidegger, unlike for Husserl, philosophical terminology could not be divorced from the history of the use of that terminology, and thus genuine philosophy could not avoid confronting questions of language and meaning. The existential analytic of Being and Time was thus always only a first step in Heidegger's philosophy, to be followed by the "dismantling" (Destruktion) of the history of philosophy, that is, a transformation of its language and meaning, that would have made of the existential analytic only a kind of "limit case" (in the sense in which special relativity is a limit case of general relativity).[citation needed]
That Heidegger did not write this second part of Being and Time, and that the existential analytic was left behind in the course of Heidegger's subsequent writings on the history of being, might be interpreted as a failure to conjugate his account of individual experience with his account of the vicissitudes of the collective human adventure that he understands the Western philosophical tradition to be. And this would in turn raise the question of whether this failure is due to a flaw in Heidegger's account of temporality, that is, of whether Heidegger was correct to oppose vulgar and authentic time.[33]
Being and Time
Being and Time (German title: Sein und Zeit), published in 1927, is Heidegger's first academic book. He had been under pressure to publish in order to qualify for Husserl's chair at University of Freiburg and the success of this work ensured his appointment to the post.
It investigates the question of being by asking about the being for whom being is a question. Heidegger names this being Dasein (see above), and the book pursues its investigation through themes such as mortality, care, anxiety, temporality, and historicity. It was Heidegger's original intention to write a second half of the book, consisting of a "Destruktion" of the history of philosophy—that is, the transformation of philosophy by re-tracing its history—but he never completed this project.
Being and Time influenced many thinkers, including such existentialist thinkers as Jean-Paul Sartre (although Heidegger distanced himself from existentialism).
References:
3. ^ www.mapageweb.umontreal.ca/grondinj/textes_html/Being.doc
4. ^ Lackey, Douglas. 1999. "What Are the Modern Classics? The Baruch Poll of Great Philosophy in the Twentieth Century". Philosophical Forum. 30 (4): 329-46
5. ^ http://books.google.com/books?hl=en&lr=&id=ABCRPyPVI0IC&oi=fnd&pg=PR11&dq=heidegger+literature&ots=
FHI7rZzdtE&sig=3EpXpsg4iE1cMD_1onzH6eGf6DY#v=onepage&q&f=false
6. ^ http://tap.sagepub.com/content/8/1/59.abstract
7. ^ Introduction to Metaphysics, trans. by Gregory Fried and Richard Polt (New Haven: Yale University Press, 2000) p 133 ff
8. ^ http://leidlmair.at/doc/WhyHeideggerianAIFailed.pdf
9. ^ For critical readings of the interview (published in 1966 as "Only a God Can Save Us", Der Spiegel), see the "Special Feature on Heidegger and Nazism" in Critical Inquiry 15:2 (Winter 1989), particularly the contributions by Jürgen Habermas and Blanchot. The issue includes partial translations of Derrida's Of Spirit and Lacoue-Labarthe's Of Spirit and Heidegger, Art, and Politics: the Fiction of the Political.
30.^ For a study on Heidegger's reading of the Sophist and his less central interest in Plato's Timaeus and its conception of space qua khôra: see: Nader El-Bizri, "On Kai khôra: Situating Heidegger between the Sophist and the Timaeus", Studia Phaenomenologica, Vol. IV, Issue 1–2 (2004), pp. 73–98. This study is also closely connected with an investigation of Heidegger's later reflections on 'dwelling' as set in: Nader El-Bizri, 'Being at Home Among Things: Heidegger’s Reflections on Dwelling', Environment, Space, Place 3 (2011), pp. 47-71. Refer also to other aspects of this research under the section of 'Heidegger and Eastern Thought' in the main body of the text above
31. ^ In everyday German, "Dasein" means "existence." It is composed of "Da" (here/there) and "Sein" (being). Dasein is transformed in Heidegger's usage from its everyday meaning to refer, rather, to that being that is there in its world, that is, the being for whom being matters. In later publications Heidegger writes the term in hyphenated form as Da-sein, thus emphasizing the distance from the word's ordinary usage.
32. ^ Jacques Derrida describes this in the following terms: "We can see then that Dasein, though not man, is nevertheless nothing other than man." Jacques Derrida, "The Ends of Man", Margins of Philosophy (Chicago: University of Chicago Press, 1982), p. 127.
33. ^ Cf. Bernard Stiegler, "Technics of Decision: An Interview", Angelaki 8 (2003), pp. 154–67, and cf. the discussion of Stiegler's reading of Heidegger in the sub-section "Bernard Stiegler" below.
-http://en.wikipedia.org/wiki/Martin_Heidegger
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