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Displaying: 101-120 of 128 documents

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101. Studia Phaenomenologica: Volume > 19
Erik Norman Dzwiza-Ohlsen Phänomenologische Schriften. 1981–1988
102. Studia Phaenomenologica: Volume > 2 > Issue: 1/2
Rolf Kühn Intensität, Gradualität und Extension
103. Studia Phaenomenologica: Volume > 2 > Issue: 1/2
Ion Tǎnǎsescu Das Sein der Kopula: oder was hat Heidegger bei Brentano versäumt?
104. Studia Phaenomenologica: Volume > 2 > Issue: 1/2
Otto Pöggeler Erinnerungen an Hans-Georg Gadamer
105. Studia Phaenomenologica: Volume > 3 > Issue: 3/4
Paul Janssen Vom Unwesen der Wahrheit
106. Studia Phaenomenologica: Volume > 3 > Issue: 3/4
Mădălina Diaconu Bewegung und Berührung: Zum Verhältnis von Kinästhesen und Taktilität in der Phänomenologie und in der Tanztheorie
107. Studia Phaenomenologica: Volume > 3 > Issue: 3/4
Gabriel Cercel Forschungsinitiativen zur Philosophie Oskar Beckers
108. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir, Martin Heidegger Alexandru Dragomir – Martin Heidegger: Two Letters (1947)
109. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir The Protocol of Heidegger’s Seminar of January 14, 1943 on Aristotle’s Metaphysics Book Θ
110. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Walter Biemel Erinnerungen an Dragomir
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This short autobiographical text evokes the atmosphere of the years which marked the beginning of my friendship with Alexandru Dragomir: i.e. our student years in Bucharest, the circle of Romanian students studying in the 40s in Freiburg i. Br. and the intellectual intensity of Martin Heidegger’s seminars and courses, which influenced both of us for the rest of our lives. From the 15 members of Heidegger’s Oberseminar (dedicated in this period to Hegel’s Phenomenology of Spirit), three were from Romania: Alexandru Dragomir, Octavian Vuia and the author of these lines. The relationship between Dragomir and I became closer as we translated “Was ist Metaphysik?” into Romanian. Alexandru Dragomir was highly appreciated by Heidegger and beloved by other students for his penetrating spirit, for his spontaneity, but also for his sense of humor. After more than 30 years in which the history thrown us in parallel worlds, we had the joy to meet again in Bucharest. His texts, now published, present him as a brilliant and original thinker.
111. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir, Mădălina Diaconu Chronos – Buch I
112. Studia Phaenomenologica: Volume > 5
Johann Tzavaras Heideggers Hauptwerk in Neugriechisch
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In this paper I try to underline both the positive and negative circumstances in which I began translating Heidegger’s Sein und Zeit in Greek. In 1971 I started, as a young student of philosophy, to study and translate this book, although I misunderstood it and considered it a paradigm of “existentiale”, not existential philosophy. I benefited essentially from both the English and the French translations and I’ve also received great help from my Greek mentor, E. N. Platis. I published my translation in two volumes, one in 1978 and the other in 1985 and the critics have been very positive. At the beginning, I gave extended explanations about the translation problems and my solutions in a paper published in 1974. In the following years, I wrote articles about the Heideggerian concepts, in order to facilitate a better understanding of his philosophy.
113. Studia Phaenomenologica: Volume > 5
Laura Tuşa-Ilea Heideggers Übersetzung ins Rumänische: ein Überblick
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In the past 20 years, 7 Romanian translations from Heidegger’s Complete Works have been published. They can be grouped in 3 phases: 1. the introductory phase (The Origin of the Work of Art, Path marks, Introduction to Metaphysics), creating a horizon for Heidegger’s thinking, almost unknown to the Romanian audience beforehand; 2) the etymological phase (Parmenide), trying to revive the Romanian linguistic and philosophical equivalences: 3) and the technical-systematic phase (Being and Time, Concept of Time, History of the Concept of Time. Prolegomena), creating a mature Romanian phenomenological language.
114. Studia Phaenomenologica: Volume > 5
Nicola Curcio „Dasselbe ist niemals das Gleiche“: Heidegger auf Italienisch und die Debatte im letzten Jahrzehnt (1995-2005)
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There are two main tendencies regarding the recent Italian translations from Heidegger: on the one hand there is a tendency of making his thought comprehensible to the Italian public by any means; on the other hand there is the determination to render the text so faithfully as to risk stretching the limits of the Italian language – and having to resort to references to the glossary, as is the case of the latest translation of Holzwege. The admirable thinking efforts that also laybehind the attempts in the latter tendency can be better supported by hypertextual electronic publishing.
115. Studia Phaenomenologica: Volume > 5
Jiro Watanabe Aus meiner Erfahrung der japanischen Übersetzung von Sein und Zeit
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I have first translated Sein und Zeit in Japanese in 1971 in collaboration with my elder colleague Prof. Hara in Tokyo. But in 1976 both he and Martin Heidegger died, and in 1977 a new edition of Sein und Zeit was published as part of Heidegger’s complete works. This new edition included many marginal notes of Heidegger’s and many textual revisions made by Heidegger himself. Therefore, I have published in 2003, based on the old version of my Japanese translation, a totally revised Japanese translation of Sein und Zeit, in which, as translator, I have written a new introduction, many explicatory notes about Heidegger’s marginal notes and textual modifications and a chronological detailed record of Heidegger’s career. Out of this experience, I would like to detail upon two aspects: first, any nowadays reader of this work must study not only the original text itself, but also, by all means, Heidegger’s marginal notes, in order to correctly grasp a development of his thought on Being. Secondary, a reader must especially pay attention to the difficult problem of the relationship between authenticity and inauthenticity of the Being-in-the-world, because here is the most basic problem of the existence of Dasein and it is here the place where the turning point in Heidegger’s later thought on Being has its origin.
116. Studia Phaenomenologica: Volume > 5
Gabriel Cercel Der frühe Philosophiebegriff Martin Heideggers im Lichte neuerer Dokumente und Interpretationen
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The last decades brought along an increasing historical approach to Heidegger’s thinking in the form of biographical research and ideological critique, also philosophical historiography and history of concepts. A consequence of this process is the rediscovery of the young Heidegger, following a long period of considering Heidegger the author of a single book and many other attempts at revising its approach. The present article identifies first the two general tendencies of research. 1. The shift of the interest from the canonical texts to minor texts and historical documents. 2. The temporal regress, first to the Marburg courses,than to the Freiburg lectures and the Habilitationsschrift. The books discussed by the article shed light on the latest step of this process, that of the growing shift of interest towards Heidegger’s formation years: the religious background in Meßkirch and his studies of theology, philosophy, mathematics and natural sciences in Freiburg.
117. Studia Phaenomenologica: Volume > 5
Ryosuke Ohashi Heidegger ins Japanische übersetzen
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In this article, the author begins by noticing a statistical fact: from the seven Japanese translations of Being and Time, in five cases the German word Sein has been translated as sonzai, and in two cases as u. This fact invites the author to a discussion about the Japanese understanding of “Being”, which is developed on three levels: the question of language, the question of historical-cultural world, and the question of the “European”, understood as a Western principle, depictingthis “Abend-land” as a region threatened by night.
118. Studia Phaenomenologica: Volume > 5
Cătălin Cioabă Über die Wahrheit und Richtigkeit einer philosophischen Übersetzung: Der Terminus „Bewandtnis“ in Sein und Zeit
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The article starts off with some meditations on the question of the much-debated “non-translatibility of German philosophy”, which, in the particular case of Martin Heidegger, proves to be even more acute. Nevertheless, the conclusion of these thoughts is that, on the contrary, a translation of a philosophical text is meant finally not only to mediate between two languages, but also to be for itself a necessary step in a more profound understanding of an original text. Following this logic, the article presents in details the decisions taken by the Romanian translators in rendering the concept most difficult to translate from Being and Time: Bewandtnis.
119. Studia Phaenomenologica: Volume > 5
Marcia Sá Cavalcante Schuback Die Gabe und Aufgabe des Währenden
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The present text discusses the problems concerning the translation and the non- translation of the thinking word Dasein in Sein und Zeit. Assuming that for Heidegger Dasein is transcendence and this as an in-finitive trans-lation from a substantive and substantial meaning of being to a verbal one, it becomes necessary to translate the word Dasein in Sein und Zeit above all within the German language itself. The task of translating the thinking word Dasein is therefore the one of making possible the work of thought in which the destruction of the substantialistic meaning of being can take place always anew. Showing the verbal temporality of the thinking word Dasein as the internal and aspectual temporality of a Währenden, the article explains the translating choices made in my translation of Sein und Zeit into Portuguese.
120. Studia Phaenomenologica: Volume > 5
Ivan Chvatík Wie es eigentlich gewesen ist: Über Ursprung und Methode der tschechischen Übersetzung von Sein und Zeit
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The following article presents how the first Czech phenomenologist Jan Patoèka became a student of Edmund Husserl and how he motivated in the 70s a small group of Czech phenomenologists to begin the translation of Sein und Zeit, which started after his death in 1977. The article then describes how this translation was secretly “published” in the 80s, under the circumstances of the communist totalitarian regime, as successive installments. It then discusses examples of how the linguistic translation difficulties were solved and how the entire book was finally and officially published in the middle of the 90s.