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61. Studia Phaenomenologica: Volume > 3 > Issue: Special
Walter Biemel Kafkas Dichten des Wohnens am Ende der Neuzeit
62. Studia Phaenomenologica: Volume > 3 > Issue: Special
Walter Biemel Eminescu – Friedrich Schlegel – Kleist
63. Studia Phaenomenologica: Volume > 3 > Issue: Special
Walter Biemel Besinnlicher Rückblick
64. Studia Phaenomenologica: Volume > 3 > Issue: Special
Heinrich Hüni Begierde als Wesen und Grenze des Bewußtseins bei Hegel
65. Studia Phaenomenologica: Volume > 3 > Issue: Special
Walter Biemel Beim Lesen Nietzsches
66. Studia Phaenomenologica: Volume > 3 > Issue: Special
Klaus Held Krise der Gegenwart und Anfang der Philosophie: Zum Verhältnis von Husserl und Heidegger
67. Studia Phaenomenologica: Volume > 3 > Issue: Special
Hans Rainer Sepp Crisis imaginis: Sartre zur Lösung des Bildes vom Ding im Kunstwerk
68. Studia Phaenomenologica: Volume > 3 > Issue: Special
Walter Biemel: Lista De publicaţii / Publikationsliste
69. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rolf Kühn Das Konstitutionsproblem des eigenen Leibes: Eine radikalphänomenologische Analyse im Anschluss an Maine de Biran
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A phenomenological reading of Pierre Maine de Brian (1766-1824) offers a valuable understanding of one's own body in relation to the ego's apperceptive effort. As an organic mass, the body follows the double movement of this effort, manifested by an inner and an outer resistance. This movement allows the „constitution” of the world as correlative to the deployment of a force, identified with the apperception of the ego itself. This practical radicalization of the cogito can be viewed as the first outstanding achievement of phenomenology itself, even prior to its historical foundation by Husserl.
70. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Bogdan Mincă Das Modell der Herstellung: Über den Bezug Technē -- Eidos -- Logos in M. Heideggers interpretationen zu Aristoteles
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In his interpretations of Aristotle (1921-27), Heidegger argues that the ontological model of poiēsis (Herstellung, production, understood as bringing something into being by way of craftsmanship or art) played an essential part in the development of all major concepts of Greek metaphysics. The being of man and nature were understood in the light of the being of the produced things (erga), which Heidegger calls Vorhandensein (ousia). We will show here how Heidegger interprets three central words of Aristotle’s philosophy: technē (the knowledge which guides all steps of production), eidos (the aspect of the thing to be produced) and logos (the uncovering and bringing-together of all the characters which constitute the aspect).
71. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rainer Schubert Zum Problem der Erkenntnis in Heideggers Sein und Zeit
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The author argues that in Sein und Zeit Heidegger speaks about knowledge only in negative terms (as Ent-weltlichung) and thus he is missing the possibility of a synthesis between our being-in-the-world and our knowledge of objects. Consequently, the discussion of all instruments, ready-to-hand for knowing something, does not take place. All measuring instruments represent exactly the link between the pragmatic and the theoretical level of human existence. The essay comes to the conclusion, that the lack of any positive description concerning the ontological possibility of the synthesis between existential and categorical analyssis is the reason for the gap between Heidegger’s philosophy and the world of quantifying sciences.
72. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir, Martin Heidegger Alexandru Dragomir – Martin Heidegger: Two Letters (1947)
73. 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
74. 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.
75. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir, Mădălina Diaconu Chronos – Buch I
76. 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.
77. 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.
78. 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.
79. 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.
80. 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.