383:(Both Sheehan and Wrathall, separately, assert that Heidegger's central focus was never on "Being" as such. Wrathall wrote that Heidegger's elaborate concept of "unconcealment" was his central, life-long focus, while Sheehan proposed that the philosopher's prime focus was on that which "brings about being as a givenness of entities.")
404:
Heidegger refers in the published text to the "inner truth and greatness of the movement," but adds a qualifying statement in parentheses: "(namely, the confrontation of planetary technology and modern humanity)." The qualification wasn't in the original lecture, although
Heidegger falsely claimed
431:
claims (1998) that the book is "widely considered fascist in character," this characterization is false according to Young, who writes that the work implicitly condemns Nazism for its racism, militarism and attempted destruction of civil society. The work has also been seen as being critical of
469:
See also, Emily J. Hughes' review of "Division III of
Heidegger’s Being and Time. The Unanswered question of Being", in Phenomenological Review. Hughes writes that "As some of the essays in this collection note, Heidegger directs us to two quite different texts to help us better understand the
358:"no longer places the inquiry into the Being of Dasein at the center of his work," Instead, the author "looks to language as the site of a meaning of Being" (Brian Bard, 1993 essay, "Heidegger's Reading of Heraclitus"). The work "clearly shows the shift" in Heidegger's thought, Bard writes.
259:
Among
English translations, the second edition (2014) of a version by Gregory Fried and Richard Polt from Yale Press (New Haven) was in print as of 2020. Ralph Manheim produced a 1959 translation praised by Fried and Polt in their introduction to the second edition as largely responsible for
401:. Regarding its mention of National Socialism, they write that, “Interpreters differ widely, and often acrimoniously, on whether Heidegger’s Nazism was due to a personal character defect” or whether the philosophy itself reflects a fascist outlook.
416:(posthumously published 1976), claiming it was intended to mislead Nazi informants who observed his lectures. Heidegger asserted that dedicated students would understand that the comment wasn't a celebration of Nazism.
211:
or turn in thought beginning in the 1930s—as well as for its mention of the "inner greatness" of Nazism. Heidegger suggested the work relates to the unwritten "second half" of his 1927 magnum opus
397:
Gregory Fried and
Richard Polt praised the work for "the range and depth of its thought as well as for its intricate and nuanced style", arguing that it deserved its status as the successor to
27:
581:
Thomas
Sheehan, "Kehre and Ereignis, a proglenoma to Introduction to Metaphysics" in "A companion to Heidegger's Introduction to Metaphysics", page 15, 2001.
372:. But the supposed turn is "far less dramatic than usually suggested," according to Sheehan, and merely entailed a shift in focus and method. Separately,
977:
297:, which lies at the origin of philosophy, was falsified and misinterpreted" by Plato and Aristotle, thus tainting all of subsequent Western philosophy.
1152:
380:
itself is a complete misconception on the part of interpreters, while pointing to
Heidegger's supposed consistency of purpose throughout his career.
238:
in 1935, was first published eighteen years later by the Max
Niemeyer Verlag (Halle, Germany), simultaneously with the Seventh German Edition of
1202:
788:
765:
286:
256:. The preface also noted that the text of this latest (1953) B&T edition had eliminated several references to itself as a "first half."
329:, modern philosophy must "reinvert" the traditional, post-Socratic conception of the relationship between being and thinking, according to
1102:
432:
Nazism for being insufficiently radical and suffering from the same spiritual impoverishment as the Soviet Union and the United States.
163:
1329:
1172:
834:
1334:
1324:
857:
811:
304:
2014) by reviving
Presocratic notions of 'being' with an emphasis on "understanding the way beings show up in (and as) an unfolding
264:—which established several conventions for Heidegger's English translators. The work is included in Volume 40 (1983) of Heidegger's
901:
1254:
566:
1349:
1319:
935:
970:
421:
203:
first published in 1953. The work is notable for a discussion of the
Presocratics and for illustrating Heidegger's supposed
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1182:
1344:
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369:
1283:
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906:
392:
313:
176:
26:
1339:
849:
470:(incomplete) project of Being and Time: the Basic Problems of Phenomenology and the Introduction to Metaphysics."
1192:
963:
878:
602:
see also, Sheehan, "Making sense of
Heidegger. A paradigm shift." New Heidegger Research. London (England) 2015.
260:
introducing Heidegger to the English-speaking world. But Manheim worked prior to the 1962 Macquarrie version of
1055:
285:"was not about early Greek thought, and yet the Presocratics are at the pivotal center of discussion," writes
593:
Wrathall, Mark: Heidegger and Unconcealment: Truth, Language, and History, Cambridge University Press, 2011.
405:
otherwise. Moreover, the controversial page of the 1935 manuscript is missing from the Heidegger Archives in
1222:
1045:
900:
Pégny, Gaëtan; Martinez, Andrea; Kellerer, Sidonie; Hoffman, Jordan; Duff, Alexander S. (November 7, 2014).
1314:
1212:
826:
235:
1092:
780:
757:
108:
102:
96:
553:
Dahlstrom, "The Scattered Logos," in "A Companion to Heidegger's Introduction To Metaphysics", page 92.
1021:
1015:
252:, would "elucidate" material contemplated for the once-promised but long-abandoned "second half" of
519:
Guignon "Being as Appearing" in "A companion to Heidegger's Introduction to Metaphysics," page 36.
1247:
1162:
1033:
944:
675:, 1993). The controversial page of the 1935 manuscript is missing from the Heidegger Archives in
650:
308:." Guignon adds that "we might call this alternative outlook 'event ontology.'" (The concept of
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noted the issue and wrote that "it's time to think with Heidegger against Heidegger."
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373:
361:
This contrast is typically seen as the first instance of Heidegger's much-discussed
1293:
930:
428:
319:
Heidegger used his discussion of Heraclitus' and Parmenides' respective notions of
679:; however, Habermas's scholarship leaves little doubt about the original wording.
660:
413:
82:
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368:
or turn in thinking, that became evident from the 1930s onward, according to
294:
290:
277:
902:"Response to Gregory Fried's "The King Is Dead: Heidegger's Black Notebooks""
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412:
Heidegger defended the "inner greatness" comment in a 1966 interview with
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471:
326:
948:
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663:, "Martin Heidegger: on the publication of the lectures of 1935", in
708:"Heidegger's Philosophical Geopolitics" "Companion to IM", page 239.
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646:
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363:
345:
321:
206:
959:
460:
Being and Time, Author's Preface to the Seventh German Edition.
692:(Grand Rapids: William B. Eerdmans Publishing Company, 2008),
244:
In a one-page preface accompanying this post-war edition of
729:
631:: the Heidegger Controversy from a German Perspective".
530:
754:
A Companion to Heidegger's Introduction to Metaphysics
562:
Brian Bard, 1993, essay, see sections one and three
1264:
1232:
1074:
993:
823:
The Presocratics in the Thought of Martin Heidegger
800:
The Question Concerning Technology and Other Essays
508:
The Presocratics in the Thought of Martin Heidegger
171:
158:
136:
128:
118:
88:
78:
70:
53:
43:
33:
564:https://sites.google.com/site/heideggerheraclitus/
300:Heidegger aimed to correct this misunderstanding (
199:) is a revised and edited 1935 lecture course by
151:2014 (Fried & Polt, revised and expanded ed.)
420:, in a 1953 review of the published work in the
510:(Frankfurt am Main: Peter Lang, 2016), page 58.
971:
8:
752:Fried, Gregory; Polt, Richard, eds. (2001).
19:
777:Introduction to Metaphysics, Second Edition
978:
964:
956:
268:(collected works) edited by Petra Jaeger.
248:Heidegger wrote that the newly available
234:originally a summer lecture course at the
25:
18:
690:Heidegger: A (Very) Critical Introduction
611:
494:
482:
448:
312:, or "event," is more fully developed in
531:"Martin Heidegger in English - Ereignis"
441:
472:https://doi.org/10.19079/pr.2016.5.hug
717:
589:
587:
7:
825:. Frankfurt am Main & New York:
506:WĹ‚odzimierz Julian Korab-Karpowicz,
63:2000: Gregory Fried and Richard Polt
1103:Kant and the Problem of Metaphysics
821:Korab-Karpowicz, W. Julian (2016).
164:Kant and the Problem of Metaphysics
1173:The Question Concerning Technology
933:(1991). "Heidegger after Farias".
289:. In this view, "the thinking of
287:WĹ‚odzimierz Julian Korab-Karpowicz
221:Background and publication history
14:
876:Groth, Miles (2001). "Review: ".
354:eight years earlier, Heidegger's
936:History of Philosophy Quarterly
350:In a significant contrast with
422:Frankfurter Allgemeine Zeitung
325:in his argument that to avoid
1:
1183:The Origin of the Work of Art
846:Heidegger, philosophy, Nazism
16:1953 book by Martin Heidegger
1153:Hölderlin's Hymn "The Ister"
1133:The Age of the World Picture
614:, pp. viii, xiv, xxiii.
232:Introduction to Metaphysics,
197:EinfĂĽhrung in die Metaphysik
48:EinfĂĽhrung in die Metaphysik
20:Introduction to Metaphysics
1143:Contributions to Philosophy
1113:Introduction to Metaphysics
907:Los Angeles Review of Books
393:Martin Heidegger and Nazism
356:Introduction to Metaphysics
314:Contributions to Philosophy
283:Introduction to Metaphysics
250:Introduction to Metaphysics
188:Introduction to Metaphysics
177:Contributions to Philosophy
1368:
850:Cambridge University Press
798:Heidegger, Martin (1977).
779:. New Haven & London:
775:Heidegger, Martin (2014).
756:. New Haven & London:
390:
343:
275:
224:
111:(revised and expanded ed.)
1330:Books by Martin Heidegger
1289:Cassirer–Heidegger debate
879:The Review of Metaphysics
669:The Heidegger Controversy
138:Published in English
24:
1335:German non-fiction books
1325:Books about hermeneutics
1284:Relationship with Nazism
1193:What Is Called Thinking?
1223:Heidegger Gesamtausgabe
1046:Metaphysics of presence
376:argued (2011) that the
278:Heraclitus § Logos
148:2000 (Fried & Polt)
1350:University of Freiburg
1320:1953 non-fiction books
1213:Only a God Can Save Us
844:Young, Julian (1998).
497:, p. viii, fn. 1.
272:Presocratic Revivalism
236:University of Freiburg
196:
781:Yale University Press
758:Yale University Press
612:Fried & Polt 2001
485:, p. xxiii–xxiv.
344:Further information:
276:Further information:
109:Yale University Press
103:Yale University Press
97:Yale University Press
1255:Human, All Too Human
1093:What Is Metaphysics?
1022:Fundamental ontology
720:, pp. 109, 117.
1345:Philosophy lectures
1203:What Is Philosophy?
451:, p. vii–viii.
60:1959: Ralph Manheim
44:Original title
21:
1272:Heidegger scholars
1248:Being in the World
1163:Letter on Humanism
1034:Hermeneutic circle
627:(1989). "Work and
569:2021-06-16 at the
306:happening or event
1340:Metaphysics books
1302:
1301:
1278:Heidegger Studies
1147:(1936–1938)
790:978-0-300-18612-3
767:978-0-300-08524-2
730:PĂ©gny et al. 2014
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83:Metaphysics
54:Translators
1309:Categories
1061:Thrownness
994:Philosophy
827:Peter Lang
718:Young 1998
540:2022-04-19
436:References
391:See also:
295:Parmenides
291:Heraclitus
225:See also:
1241:The Ister
1127:(1931–41)
673:MIT Press
659:See also
655:143394757
427:Although
89:Publisher
1197:(1951–2)
1002:Aletheia
949:27743964
869:Journals
567:Archived
387:Politics
327:nihilism
316:1938.)
310:Ereignis
71:Language
1028:Gestell
1016:Ekstase
677:Marbach
667:, ed.,
407:Marbach
132:Germany
79:Subject
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1117:(1935)
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