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Displaying: 81-100 of 633 documents


81. Heidegger Circle Proceedings: Volume > 51
Robert C. Scharff Becoming Hermeneutical: How The Young Heidegger Prepared For Thinking
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82. Heidegger Circle Proceedings: Volume > 51 > Issue: Supplement
William McNeill On the Essence and Concept of Ereignis
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83. Heidegger Circle Proceedings: Volume > 51
Sean D. Kirkland Heidegger and the Hermeneutic of Destruktion
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84. Heidegger Circle Proceedings: Volume > 51 > Issue: Supplement
Andrew J. Mitchell What Is Called Drinking?: Heidegger, Wine, and Loss
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85. Heidegger Circle Proceedings: Volume > 51
Dana S. Belu, Patricia Glazebrook, Richard Polt, Tom Sheehan Das Ge-Stell: What does it mean? What is its source?
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86. Heidegger Circle Proceedings: Volume > 51
Margot Wielgus The Wind of Thought: Heidegger’s Remembrance and the Technological
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87. Heidegger Circle Proceedings: Volume > 51
Babette Babich Gelassenheit and Aether in Hebel and Hölderlin or: Love and the Life of Plants
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88. Heidegger Circle Proceedings: Volume > 51
Ammon Allred Approaching the Desert: Uncanniness, Metaphoricity and Time in Hölderlin, Heidegger and Carson
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89. Heidegger Circle Proceedings: Volume > 51
Lawrence J. Hatab Redescribing the Zuhanden-Vorhanden Relation
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90. Heidegger Circle Proceedings: Volume > 51
Andrew MacDonald Can Dasein Be Indifferent?
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Heidegger’s ontology consists of three general categories of beings: present-at-hand, ready-to-hand, and Dasein. Beings in the latter category, namely human beings, are said to exist in either one of two modes; either authentically or inauthentically. In recent years, however, it has been suggested we distinguish a third mode. This third mode, ‘indifference’ as it has come to be known, is motivated by the need to mitigate the tendentious relationship between the two functions of inauthenticity. Inauthenticity serves in a positive capacity as the source of a shared context of significance, while also functioning in the more negative role as the fundamental barrier to authenticity. Introducing this third mode of indifference allows us to split the difference, as it were, between these two seemingly incompatible functions of inauthenticity. This paper argues for a different approach. I want to suggest these two roles of inauthenticity can be made sense of using Heidegger’s distinction between genuine and non-genuine ways of disclosure. This would allow Heidegger to maintain the integrity of inauthenticity without giving up on the formal value-neutral status of this ontological distinction.
91. Heidegger Circle Proceedings: Volume > 51
Rex Gilliland The Four Theses on Being: Reconstructing Div. III of Being and Time
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92. Heidegger Circle Proceedings: Volume > 51
Adam Knowles Heidegger as a Nazi Bureaucrat: An Archival Report
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93. Heidegger Circle Proceedings: Volume > 51
Justin White Explaining Van Gogh’s Shoes: A Heideggerian Response to Schapiro
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94. Heidegger Circle Proceedings: Volume > 51
Róisín Lally Digital Art: The New Cultural Landscape
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95. Heidegger Circle Proceedings: Volume > 51
Christopher Merwin Thinking Nature Inceptually: From the Open Region to φύσις, and the Concept of Nature
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96. Heidegger Circle Proceedings: Volume > 51
Magdalena Holy-Luczaj Implications of Heidegger’s Thought for Postnatural Environmentalisms
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97. Heidegger Circle Proceedings: Volume > 51
Brendan Mahoney Learning to Dwell Freely in the Technological Landscape: Heidegger and Burtynsky on Art and Environmental Ethics
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98. Heidegger Circle Proceedings: Volume > 51
Lawrence A. Berger Attention As The Way To Being
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99. Heidegger Circle Proceedings: Volume > 51
S. West Gurley Attention is Political: How Phenomenology Gives Access to the Inconspicuously Political Act of Attending
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100. Heidegger Circle Proceedings: Volume > 50
Richard Capobianco Bill Richardson’s (Future) Legacy: ‘Heidegger I’ and ‘Heidegger II’ Underscored in the Black Notebooks
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Bill Richardson’s masterwork Heidegger: Through Phenomenology to Thought was first published in 1963. What follows is fully informed by his guiding and enduring insight: the “turn” (die Kehre) in Heidegger’s thinking, which, Bill referred to—in his memorable heuristic expression—as “Heidegger I” and “Heidegger II.” From his book: “For the shift of focus from There-being to Being…was demanded…as soon as it became clear [to Heidegger] that the primacy of the Being-process belongs to Being itself” (HTPT, 624). Let us see how Bill’s basic reading is further borne out and underscored in the recently published Black Notebooks.