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Featuring essays by renowned scholars Michael J. Hyde, Theodore Kisiel, Mark Michalski, Otto Pöggeler, and Nancy S. Struever, this book provides the definitive treatment of Martin Heidegger’s 1924 lecture course, “Basic Concepts of Aristotelian Philosophy.” A deep and original interview with philosopher Hans-Georg Gadamer, who attended the lecture course, is also included. Conducted over the course of three years, just prior to his death in 2002, the interview is Gadamer’s last major philosophical statement. By carefully considering this lecture course in the context of Heidegger’s life and work, the contributors compel us to reconsider the history and theory of rhetoric, as well as the history of twentieth-century continental philosophy.
On the Fantastic in Philosophy
Elaborates the author’s conception of plasticity by proposing a new way of thinking through Heidegger’s writings on change. After the readings of Jacques Derrida and Emmanuel Levinas and the broad disengagement from him in critical theory and humanities, the work of Martin Heidegger has generally not been the subject of inventive interpretations, especially not by thinkers developing their own body of concepts. In this work, one of France’s most inventive contemporary philosophers, Catherine Malabou, undertakes such a reading, arguing that behind Heidegger’s question of being lies another, one not yet addressed in continental philosophy: change. Treating under this deceptively simple heading the themes of exchange, substitution, migration, and metamorphosis, Malabou argues that Heidegger’s thought offers a radical theory of “ontico-ontological” transformability not found in any other thinker, and sketches its implications for a whole range of issues—capitalism, the gift, ethics, suffering, the biological, technology, imagination, and time—of central concern to the humanities. A major step in the series of texts in which Malabou elaborates a body of theory that starts from certain consequences of the philosophies of difference in order to go beyond them, The Heidegger Change is also an audacious work of theory for an age at risk of forgetting what it might take to do theory. A piece of writing in its own right, the text invents its own terminological and metaphoric lexicon while addressing its reader directly and urgently, and thus recalls the inventiveness and style of the classic theoretical texts of previous decades even as it stakes a route toward novel conceptual possibilities.
The Heidelberg Conference
In February of 1988, philosophers Jacques Derrida, Hans-Georg Gadamer, and Philippe Lacoue-Labarthe came together in Heidelberg before a large audience to discuss the philosophical and political implications of Martin Heidegger’s thought. This event took place in the very amphitheater in which, more than fifty years earlier, Heidegger, as Rector of the University of Freiburg and a member of the Nazi Party, had given a speech entitled “The University in the New Reich.” Heidegger’s involvement in Nazism has always been, and will remain, an indelible scandal, but what is its real relation to his work and thought? And what are the responsibilities of those who read this work, who analyze and elaborate this thought? Conversely, what is at stake in the wholesale dismissal of this important but compromised twentieth century philosopher?In 1988, in the wake of the recent publication of Victor Farias’s Heidegger and Nazism, and of the heated debates that ensued, these questions had become more pressing than ever. The reflections presented by three of the most prominent of Heidegger’s readers, improvised in French and transcribed here, were an attempt to approach these questions before a broad public, but with a depth of knowledge and a complex sense of the questions at issue that have been often lacking in the press. Ranging over two days, and including exchanges with each other and with the audience, the discussions pursed by these major thinkers remain highly relevant today, especially following the publication of Heidegger’s already notorious “Black Notebooks,” which have added another chapter to the ongoing debates over this contested figure. The present volume recalls a highly charged moment in this history, while also drawing the debate toward its most essential questions.
From God to the Gods
In various texts, Martin Heidegger speaks of god and the gods, but the question of how exactly Heidegger’s thought relates to theology and religion in a broad sense—and to God in a specific sense—remains unclear and in need of careful, philosophical excavation. Ben Vedder provides the first book-length study on Heidegger’s relation to the philosophy of religion, offering greater accessibility into an area that continues to fascinate philosophers, theologians, and all those interested in the philosophy of religion. Heidegger’s Philosophy of Religion: From God to the Gods deals intimately with hotly debated topics such as Heidegger’s interpretation of Saint Paul, Nietzsche and the death of God, ontotheology, and Heidegger’s discussion of the “last god,” taking into account the early, middle, and later texts of Heidegger. Significantly, Vedder draws heavily on Heidegger’s The Phenomenology of Religious Life, long available in German, but only recently available to English readers. Vedder describes the tension between religion and philosophy, on the one hand, and religion and poetic expression, on the other. If we grasp religion completely from a philosophical point of view, we tend to neutralize it; but if we conceive it in a simply poetic way, we tend to be philosophically indifferent to it. Vedder demonstrates how Heidegger speaks a “poetry of religion,” a description of humanity’s relationship to the divine, and why Heidegger’s thinking is ultimately a theological thinking. Clearly written and comprehensive in scope, Heidegger’s Philosophy of Religion: From God to the Gods represents a major step forward in Heidegger scholarship.
Tracing Lost Time
This book reconstructs the emergence of the phenomenon of “lost time,” by engaging with two of the most significant time experts of the nineteenth century: the German physiologist Hermann von Helmholtz and the French writer Marcel Proust. _x000B__x000B_Its starting point is the archival discovery of curve images that Helmholtz produced in the context of pathbreaking experiments on the temporality of the nervous system in 1851. With a “frog drawing machine” Helmholtz established the temporal gap between stimulus and response that has remained a core issue in debates between neuroscientists and philosophers._x000B__x000B_When naming the recorded phenomena, Helmholtz introduced the term temps perdu, or lost time. Proust had excellent contacts with the biomedical world of late-nineteenth-century Paris, and he was familiar with this term and physiological tracing technologies behind it. Drawing on the machine philosophy of Deleuze, Schmidgen highlights the resemblance between the machinic assemblages and rhizomatic networks within which Helmholtz and Proust pursued their respective projects._x000B_
Philosophical and Literary Sightings of the Unseen
In spite of the injunction of philosophy to “know oneself,” we realize that we often act from motives that are obscure; we realize that we often do not fully understand how we feel or react. In short, we understand ourselves as not completely knowable. In attempting to know ourselves, we recognize that some aspects of ourselves—not unlike when we try to know others—are hidden from us. In Hiddenness and Alterity, Mensch seeks to define how the hidden shows itself. In pursuing this issue, Mensch also raises a parallel one regarding the nature and origin of our self-concealment. In developing the theme of the exceeding quality of selfhood, in which part of our self is truly “other,” Mensch presents a unified theory of alterity. He examines how our acknowledgment (and suppression) of the other shapes our thought in ethics, politics, epistemology and theology. Further, he demonstrates such “sightings of the unseen” through original readings of the major figures of the phenomenological movement: Husserl, Levinas, Heidegger, Merleau-Ponty, Derrida, Nietzsche, Lacan and Fackenheim. He draws further on works by Herman Melville and Joseph Conrad to examine the inherent alterity of our flesh and its implications for the ways in which we relate to the world around us.
Historicizing Theory provides the first serious examination of contemporary theory in relation to the various twentieth-century historical and political contexts out of which it emerged. Theory—a broad category that is often used to encompass theoretical approaches as varied as deconstruction, New Historicism, and postcolonialism—has often been derided as a mere “relic” of the 1960s. In order to move beyond such a simplistic assessment, the essays in this volume examine such important figures as Harold Bloom, Paul de Man, Jacques Derrida, Michel Foucault, Stephen Greenblatt, and Edward Said, situating their work in a variety of contexts inside and outside of the 1960s, including World War II, the Holocaust, the Algerian civil war, and the canon wars of the 1980s. In bringing us face-to-face with the history of theory, Historicizing Theory recuperates history for theory and asks us to confront some of the central issues and problems in literary studies today.
The History of Beyng belongs to a series of Martin Heidegger's reflections from the 1930s that concern how to think about being not merely as a series of occurrences, but as essentially historical or fundamentally as an event. Beginning with Contributions to Philosophy (Of the Event), these texts are important for their meditations on the oblivion and abandonment of being, politics, and race, and for their incisive critique of power, force, and violence. Originally published in 1998 as volume 69 of Heidegger's Complete Works, this English translation opens new avenues for understanding the trajectory of Heidegger's thinking during this crucial time.
Edmund Husserl (1859-1938) is one of the previous century's most important thinkers. Often regarded as the "Father of phenomenology," this collection of essays reveals that he is indeed much more than that. The breadth of Husserl's thought is considerable and much remains unexplored. An underlying theme of this volume is that Husserl is constantly returning to origins, revising his thought in the light of new knowledge offered by the sciences.