Notes INTRODUCTION 1. See the insightful account by Charles Scott of the original derivation of ªthos from the ªthea or haunts of animals, documented in Homer and other thinkers prior to the fourth century. The Question of Ethics: Nietzsche, Foucault, Heidegger (Bloomington: Indiana University Press, 1990), 143–47. 2. See the interview “Practical Philosophy” in Gadamer in Conversation , ed. and trans. Richard E. Palmer (New Haven: Yale University Press, 2001), 79. 3. See The Glance of the Eye: Heidegger, Aristotle, and the Ends of Theory (Albany: State University of New York Press, 1999). 4. A notable exception is the pioneering study by Joanna Hodge, Heidegger and Ethics (New York: Routledge, 1995). See also Krzysztof Ziarek, “The Ethos of Everydayness: Heidegger on Poetry and Language,” Man and World 28: 4 (1995): 377–99. Dennis Schmidt’s study On Germans and Other Greeks: Tragedy and Ethical Life (Bloomington: Indiana University Press, 2001) argues forcefully for the centrality of tragedy in Heidegger’s thinking of the ethical. CHAPTER ONE. THE PHENOMENON OF LIFE 1. In Being and Time, Heidegger notes the repeated and pervasive “passing over” (Überspringen) of the phenomenon of world throughout the history of ontology ever since its decisive beginnings in Parmenides. See especially SZ, 65–66, and 100. In the 1927 lecture course The Basic Problems of Phenomenology, he identifies the phenomenon of world as “that which has never yet been recognized at all in philosophy hitherto.” See GA 24, 234. 2. Hannah Arendt, “Concern with Politics in Recent European Philosophical Thought” (1954), in Essays in Understanding, ed. J. Kohn (New York: Harcourt Brace, 1994), 443. 199 200 NOTES TO CHAPTER ONE 3. An earlier version of what follows has appeared under the title “Life Beyond the Organism: Animal Being in Heidegger’s Freiburg Lectures , 1929–30,” in Animal Others, ed. H. Peter Steeves (Albany: State University of New York Press, 1999), 197–248. The essay has been revised for the present study. 4. Whether this “simultaneity” of being held at the same time (hama) in the presence of living and having lived, of being and having been, is indeed attributable to animal life, is something we shall have to consider. See the concluding part of the present chapter, on “The Time of Life.” 5. Technª should here be taken in the broad sense of a knowing that has seen something in advance in respect of its eidos, envisaged it already from a particular perspective. Thus, even the piece of wood that is to become a club, or the stone that is to become a hammer, must first come to be such by being viewed in advance with an eye to such ends. 6. For a discussion and defense of such teleology with respect to animal Being, see Martha Craven Nussbaum, “Aristotle on Teleological Explanation,” in Aristotle’s De Motu Animalium (Princeton: Princeton University Press, 1978), Essay 1, 59–106. 7. Later, this will be thought by Heidegger as the finite event or Ereignis of difference in Sameness, an event in which the otherness of other beings is caught sight of in the moment or Augenblick of world. We shall examine Heidegger’s understanding of the relation between Ereignis and the Augenblick in chapter 4. On the Ereignis of difference, see “The Principle of Identity,” in Identity and Difference (ID). With regard to Hegel, see “The Onto-theo-logical Constitution of Metaphysics” in the same volume. 8. See GA 29/30, 385–88. 9. We shall return to this issue in chapter 6, in relation to Heidegger’s understanding of the essence of poetizing (Dichtung). Note that we see here a twisting-free from the conception of the Being of logos as independent presence-at-hand, that is, from precisely that conception which led to the Greek characterization of man or anthrøpos as zøion logon echon, the living being that “has” logos. 10. See especially Heidegger’s comments on 287–88, and the translators ’ note on 182 of the English. On the question of “spirit” in relation to the 1929–30 course, see Jacques Derrida, De l’esprit: Heidegger et la question (Paris: Galilée, 1987). Translated as Of Spirit: Heidegger and the Question , by Geoffrey Bennington and Richard Bowlby (Chicago: University of Chicago Press, 1989). See also David Farrell Krell, Daimon Life (Bloomington: Indiana University Press, 1992). On the question of attunement in relation to Dasein and the body, see especially Michel Haar, Le chant de la terre: Heidegger et les assises de l’histoire de l...