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Heidegger, Ethics and the Practice of Ontology presents an important new examination of ethics and ontology in Heidegger. There remains a basic conviction throughout Heidegger's thought that the event by which Being is given or disclosed is somehow 'prior' to our relation to the many beings we meet in our everyday lives. This priority makes it possible to talk about Being 'as such'. It also sanctions the relegation of ethics to a secondary position with respect to ontology. However, Heidegger's acknowledgement that ontology itself must remain intimately bound to concrete existence problematises the priority accorded to the ontological dimension. David Webb takes this bond as a key point of reference and goes on to develop critical perspectives that open up from within Heidegger's own thought, particularly in relation to Heidegger's debt to Aristotelian physics and ethics. Webb examines the theme of continuity and its role in the constitution of the 'as such' in Heidegger's ontology and argues that to address ontology is to engage in an ethical practice and vice versa.
Martin Heidegger himself rejected the notion of ethics, while his endorsement of Nazism is widely viewed as unethical. This major new study examines the complex and controversial issues involved in bringing them together.
A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.
An actology--introduced by the first book in this series, Actology: Action, Change and Diversity in the Western Philosophical Tradition--is a conceptual structure characterized by action, change, and diversity, and that envisages reality as action in changing patterns. The previous book in this series, Actological Readings in Continental Philosophy, reads a number of continental philosophers through this lens. This new book, An Actology of the Given, takes a somewhat different approach: it explores the concepts of the gift, givenness, giving, and other cognates in the light of reality understood as action in patterns rather than as beings that change: and it does so by discussing some anthropology, the writings of a number of continental philosophers, biblical texts, social policy, and a variety of other givens.
James Bahoh proposes a new methodology for explaining Heidegger's philosophy: diagenic analysis. This approach solves a set of interpretive problems that have stymied previous approaches to his difficult later work and led to substantial inconsistencies in the available scholarship. Using it, Bahoh reconstructs Heidegger's concept of event in relation to his theories of history, truth, difference, ground and time-space. In these contexts, Bahoh argues that Heidegger's logic of events entails a logic of difference that is prior to and constitutive for the logic of identity essential to traditional metaphysics. The logic of events explains the generation of ontological structures grounding individuated finite domains - that is, it explains the generation of the logic of worlds of beings.
In the past few decades, it has become clear that the Western world’s relation to nature has led to environmental degradation so wide-ranging that it threatens the existence of human civilizations as we have come to know them. The onset of anthropogenic climate change and the increasing threats of resource depletions are the most obvious signs of an environmental crisis. This book attempts to examine the metaphysical underpinnings of our current environmental crisis, thereby viewing it from a philosophical perspective. Using Martin Heidegger’s writings on the history of being as its lynchpin, it examines how humans have come to view nature as a giant array of mere resources to be maximally exploited. Following Heidegger, Casey Rentmeester argues that this understanding of nature is rooted in the understanding of what it means to be that came about in ancient Greece. Rentmeester then utilizes elements of Heidegger’s post-metaphysical later philosophy and aspects of early philosophical Daoism to create an alternative way to think about the relation between humans and nature that is environmentally sustainable.
Offers the first full account of the ethical themes underwriting Heidegger's early efforts to develop an account of human existence.
Addressing the post-enlightenment problems of meaning and freedom, Kyle Michael James Shuttleworth traces the historical development of the ethics of authenticity in a lucid and vigorous study. The emergence of authenticity as an ethical ideal is probed in relation to the rise of social freedom and individualism which opens up conversations and disagreements with the German Idealists, and later, Habermas, Foucault, and MacIntyre. Taking heed of these intellectual predecessors and proponents of ethical authenticity leads to an original conception of a socio-existential account of ethical authenticity, made possible by the work of both Taylor and Sartre. Moving beyond virtue ethics, discourse ethics and Foucauldian notions of self-care, The History and Ethics of Authenticity constructs a practical ethics of authenticity that is both embedded in and able to transcend the current moment. Making use of contemporary reference points, including the rise of social media, capitalist branding, and competing appeals to identity, authenticity becomes an achievable ethical ideal.
A synthetic assessment of Heidegger’s entire path of thinking as a radical attempt to thematize and rethink the fundamental notions of unity dominating the Western metaphysical tradition. From its Presocratic beginnings, Western philosophy concerned itself with a quest for unity both in terms of the systematization of knowledge and as a metaphysical search for a unity of being—two trends that can be regarded as converging and culminating in Hegel’s system of absolute idealism. Since Hegel, however, the philosophical quest for unity has become increasingly problematic. Jussi Backman returns to that question in this book, examining the place of the unity of being in the work of Heidegger. Backman sketches a consistent picture of Heidegger as a thinker of unity who throughout his career in different ways attempted to come to terms with both Parmenides’s and Aristotle’s fundamental questions concerning the singularity or multiplicity of being—attempting to do so, however, in a “postmetaphysical” manner rooted in rather than above and beyond particular, situated beings. Through his analysis, Backman offers a new way of understanding the basic continuity of Heidegger’s philosophical project and the interconnectedness of such key Heideggerian concepts as ecstatic temporality, the ontological difference, the turn (Kehre), the event (Ereignis), the fourfold (Geviert), and the analysis of modern technology.
This book provides a systematic reading of Martin Heidegger’s project of “fundamental ontology,” which he initially presented in Being and Time (1927) and developed further in his work on Kant. It shows our understanding of being to be that of a small set of a priori, temporally inflected, “categorial” forms that articulate what, how, and whether things can be. As selves bound to and bounded by the world within which we seek to answer the question of how to live, we imaginatively generate these forms in order to open ourselves up to those intra-worldly entities which determinately instantiate them. This makes us, as selves, the source and unifying ground of being. But this ground is hidden from us – until we do fundamental ontology. In showing how Heidegger develops these ideas, the author challenges key elements of the anti-Cartesian framework that most readers bring to his texts, arguing that his Kantian account of being has its roots in the anti-empiricism and Augustinianism of Descartes, and that his project relies implicitly on an essentially Cartesian “meditational” method of reflective self-engagement that allows being to be brought to light. He also argues against the widespread tendency to see Heidegger as presenting the basic forms of being as in any way normative, from which he concludes, partially against Heidegger himself, that fundamental ontology is, while profound and worth pursuing for its own sake, inert with respect to the question of how to live. The Bounds of Self will be of interest to researchers and advanced students working on Heidegger, Kant, phenomenology, and existential philosophy.