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Heidegger presented reflections on animality most extensively in his 1929-30 lecture course The Fundamental Concepts of Metaphysics. In these lectures, Heidegger poses two provocative metaphysical theses: The human, he claims, is 'world-forming'; in contrast, the animal is 'poor in world.' Contemporary secondary literature has emphatically criticised these theses on account of the objection that they forge an 'abyss of essence' between human and nonhuman organisms. The theses undermine scientific developments by breaking apart the biological continuum in order to secure the human within in its own unique category, all the while leaving the world-poor animal on the other side of the abyss. Heidegger thus reinstates an outmoded dualism that he ought, on his own terms, to renounce: human versus animal. Heidegger's Metaphysical Abyss undertakes a close examination of the lecture course in order to clarify the true meaning, scope, and significance of Heidegger's theses. Drawing on other places within Heidegger's writings where the theme of animality features, Cykowski demonstrates that Heidegger's examination of animality points beyond received dualisms back to a more essential way of philosophising about life and the human's relationship to it. Heidegger thus intended to examine and illuminate, rather than simply to repeat the orthodox metaphysical hierarchies that we have inherited, and his exploration of animality raises deep questions about the status of the human within nature that continue to be important today.
Heidegger presented reflections on animality most extensively in his 1929-30 lecture course The Fundamental Concepts of Metaphysics. In these lectures, Heidegger poses two provocative metaphysical theses: The human, he claims, is 'world-forming'; in contrast, the animal is 'poor in world.' Contemporary secondary literature has emphatically criticised these theses on account of the objection that they forge an 'abyss of essence' between human and nonhuman organisms. The theses undermine scientific developments by breaking apart the biological continuum in order to secure the human within in its own unique category, all the while leaving the world-poor animal on the other side of the abyss. Heidegger thus reinstates an outmoded dualism that he ought, on his own terms, to renounce: human versus animal. Heidegger's Metaphysical Abyss undertakes a close examination of the lecture course in order to clarify the true meaning, scope, and significance of Heidegger's theses. Drawing on other places within Heidegger's writings where the theme of animality features, Cykowski demonstrates that Heidegger's examination of animality points beyond received dualisms back to a more essential way of philosophising about life and the human's relationship to it. Heidegger thus intended to examine and illuminate, rather than simply to repeat the orthodox metaphysical hierarchies that we have inherited, and his exploration of animality raises deep questions about the status of the human within nature that continue to be important today.
"Philosophy has come to an end" claimed Heidegger in the final posthumous interview he granted to Der Spiegel. The goal of Janicaud's chapters ("Overcoming Metaphysics?," "Heideggeriana," "Metamorphosis of the Undecidable," and the dialogue "Heidegger in New York") first of all is to clarify the project of "overcoming" metaphysics, a project that Heidegger himself recognized as open to innumerable misunderstandings. Is it really possible to surmount metaphysics, not by transgressing it, but by means of a patient elucidation of its key concepts? In the effort to underscore the originality of his own enterprise, doesn't Heidegger tend to project too harsh a dichotomy between the forgetfulness of Being and its authentic recollection? By raising these questions, Janicaud suggests that Heidegger himself does not elude the objections that he directs toward the great metaphysical thinkers. The final recourse to dialogue in the midst of twentieth-century New York - a landscape intentionally "different" from one expectedly Heideggerian - intends to hint at another possibility than the indefinite deconstruction of metaphysical texts. It suggests new ways for thoughtful meditation and a new cast for action. At the center of the book, Mattei evokes the "Heideggerian Chiasmus or the Setting-apart of Philosophy." Through an inquiry into the major Heideggerian texts produced between 1935 and 1969 and inspired by Holderlin's poetry, Mattei gradually detects the cosmic figure of the Geviert, the initial Fourfold where "earth and sky, the divine ones and the mortals" gather. Such a community, whose meaning Heidegger is the only one to decipher in our times, silently conforms to what is truly the archaic path to philosophy. The cosmic game of the Geviert also evokes, for Heidegger, the path of the Tao in the Chinese tradition. In this epoch characterized by the destruction of ontology, the two paths in which East and West meet may grant us moderns the hope one day of "dwelling" in the world.
The two treatises The Overcoming of Metaphysics (1938/39) and The Essence of Nihilism (1946–1948) do not belong together temporally or formally, but they are brought together in this volume because they both treat a common thesis from the standpoint of different questions – namely, that nihilism is the essence of metaphysics in relation to the history of being. The overcoming of metaphysics is, for Heidegger, the decisive historical moment in which metaphysics is experienced as the history of the abandonment by being and overcome at the same time. The abandonment of beings by being reveals itself in the final and most extreme intensification of metaphysics as the “unconditioned predominance of manipulation.” Manipulation means here the all-dominating producibility of beings. The Essence of Nihilism is linked to the idea of overcoming. This text deals with the attempt to elucidate the essence of nihilism through Nietzsche’s words “God is dead.” The killing of God springs from the will to power as the most extreme form of manipulation. The being of beings is grasped here as the positing of values emanating from the will to power. In this positing of being as value, it becomes clear that being itself remained unthought in metaphysics. Therefore, metaphysics as such is nihilism proper. These key works by Heidegger, now available in English for the first time, will be of great interest to students and scholars of philosophy and to anyone interested in Heidegger’s thought.
" . . an important addition to the translations of Heidegger's lecture-courses . . Heidegger's voice can be heard with few of the jolting Germanicisms with which so many translations of Heidegger's texts have been burdened. . . ." —International Philosophical Quarterly "The translators of these lectures have succeeded splendidly in giving readers an intimation of the tensely insistent tone of the original German. Heidegger's concern with a linguistic preconsciousness and with our entrancement before the enigma of existence remains intensely contemporary." —Choice "There is much that is new and valuable in this book, and McNeill and Walker's faithful translation makes it very accessible." —Review of Metaphysics "Whoever thought that Heidegger . . . has no surprises left in him had better read this volume. If its rhetoric is 'hard and heavy' its thought is even harder and essentially more daring than Heideggerians ever imagined Heidegger could be." —David Farrell Krell First published in German in 1938 as volume 29/30 of Heidegger's collected works, The Fundamental Concepts of Metaphysics includes an extended treatment of the history of metaphysics and an elaboration of a philosophy of life and nature. Heidegger's concepts of organism, animal behavior, and environment are uniquely developed and defined with intensity. This work, the text of Martin Heidegger's lecture course of 1929/30, is crucial for an understanding of Heidegger's transition from the major work of his early years, Being and Time, to his later preoccupations with language, truth, and history. First published in German in 1983 as volume 29/30 of Heidegger's collected works, The Fundamental Concepts of Metaphysics includes an extended treatment of the history of metaphysics and an elaboration of a philosophy of life and nature. Heidegger's concepts of organism, animal behavior, and environment are uniquely developed and defined with intensity.
Written in 1938/9, Mindfulness (translated from the German Besinnung) is Martin Heidegger's second major being-historical treatise. Here, Heidegger develops some of his key concepts and themes including truth, nothingness, enownment, art and Be-ing and discusses the Greeks, Nietzsche and Hegel at length. In addition to the main text, the text also includes two further important essays, 'A Retrospective Look at the Pathway' (1937/8) and 'The Wish and the Will (On Preserving What is Attempted)' (1937/8), in which Heidegger surveys his unpublished works and discusses his relationship to Catholic and Protestant Christianity and reflects on his life's path. This is a major translation of a key text from one of the most important thinkers of the 20th century, now available in the Bloomsbury Revelations Series.
This book takes Angst in the face of the abyss as its unifying metaphor. After a historical survey of Angst from ancient religions to Jacob Boehme, David K. Coe goes on to examine critically Angst in Kierkegaard, Heidegger, Sartre, and Tillich. He concludes by summarizing Angst in two modes: as a "reflective apprehension" of a self standing at the abyss (Sartre and Tillich), and as a "pre-reflective apprehension of the abyss itself (Kierkegaard and Heidegger).
This elegantly translated collection of Heidegger’s private later writings is “illuminating to some of his most difficult discussions.” (Phillip Braunstein, Loyola Marymount College). Martin Heidegger’s The Event offers the most in-depth articulation of his later work’s most foundational concept, as well as his most substantial self-critique of his Contributions to Philosophy: Of the Event. Written between 1936 and 1944, and published posthumously as volume 71 of his Complete Works, The Event collects Heidegger’s private writings in response to his Contributions. Richard Rojcewicz’s faithful and straightforward translation offers the English-speaking reader intimate contact with the author’s process of formulating some of his most important concepts. This book lays out how the Event is to be understood and ties it closely to looking, showing, self-manifestation, and the self-unveiling of the gods.
This new edition of one of Heidegger’s most important works features a revised and expanded translators’ introduction and an updated translation, as well as the first English versions of Heidegger’s draft of a portion of the text and of his later critique of his own lectures. Other new features include an afterword by Petra Jaeger, editor of the German text. “This revised edition of the translation of Heidegger’s 1935 lectures, with its inclusion of helpful new materials, superbly augments the excellent translation provided in the first edition. The result is a richly rewarding volume, to be recommended to every student of Heidegger’s works, whether a novice or a long-time reader.”—Daniel Dahlstrom, Boston University