41.
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Gatherings: The Heidegger Circle Annual:
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7
Robert Bernasconi
Being is Evil:
Boehme’s Strife and Schelling’s Rage in Heidegger’s “Letter on ‘Humanism’”
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42.
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Gatherings: The Heidegger Circle Annual:
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Julia A. Ireland
Heidegger’s Hausfreund and the Re-Enchantment of the Familiar
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43.
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Gatherings: The Heidegger Circle Annual:
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8
Richard Polt
Letter from the Editor
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44.
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Gatherings: The Heidegger Circle Annual:
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8
Thomas Sheehan
Being and Time §18:
A Paraphrastic Translation
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Gatherings: The Heidegger Circle Annual:
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8
Ian Alexander Moore
Report on the Meßkirch Heidegger Archive
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46.
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Gatherings: The Heidegger Circle Annual:
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8
Dimitri Ginev
The Critique of Biology Implied by Fundamental Concepts of Metaphysics
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Gatherings: The Heidegger Circle Annual:
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8
Lawrence J. Hatab
Redescribing the Zuhanden-Vorhanden Relation
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Gatherings: The Heidegger Circle Annual:
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1
Jussi Backman
The Transitional Breakdown of the Word:
Heidegger and Stefan George’s Encounter with Language
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The paper studies Heidegger's reading of the poet Stefan George (1868-1933), particularly of his poem "Das Wort" (1928), in the context of Heidegger's narrative of the history of metaphysics. Heidegger reads George's poem as expressing certain experiences with language. First, it voices an experience of the constitutive role of language, of naming and discursive determination, in granting things stable identities. Second, it expresses an encounter with the unnameable and indeterminable character of language itself as a meaning-constituting process, and a subsequent insight into the human being's dependency on language and her incapacity to master it subjectively. Heidegger characterizes these experiences as "transitional" (übergänglich). It is shown that in Heidegger's historical narrative, this places George's poem within the framework of the ongoing transition (Übergang) from the Hegelian and Nietzschean end of metaphysics to a forthcoming "other beginning" of thinking.
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49.
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Gatherings: The Heidegger Circle Annual:
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1
Andrew J. Mitchell
Heidegger’s Later Thinking of Animality:
The End of World Poverty
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50.
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Gatherings: The Heidegger Circle Annual:
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1
Thomas Sheehan
Astonishing! Things Make Sense!
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51.
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Gatherings: The Heidegger Circle Annual:
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1
Richard Polt
Meaning, Excess, and Event
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This paper agrees with Thomas Sheehan that Heidegger inquires into the source of meaning in finite human existence. The paper argues, however, that Sheehan’s paradigm for interpreting Heidegger should be expanded: Heidegger is also concerned with “excess” (encounters with what eludes meaning or is other than meaning) and “event” (the founding of the “there” within which meaning is possible). Excess and event are crucial to being and history, as Heidegger understands them.
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52.
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Gatherings: The Heidegger Circle Annual:
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11
Scott M. Campbell
Letter from the Editor
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53.
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Gatherings: The Heidegger Circle Annual:
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11
Lee Braver
Preface: Why Generational Heidegger Scholarship?
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54.
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Gatherings: The Heidegger Circle Annual:
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Lee Braver
Introduction: Why (Heidegger) Scholarship Is Generational
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55.
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Gatherings: The Heidegger Circle Annual:
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11
Richard Polt
Primal Translating and the Art of Translation:
On Morganna Lambeth’s “A Proposal for Translating Heidegger’s Interpretation of Kant”
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Gatherings: The Heidegger Circle Annual:
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Morganna Lambeth
A Proposal for Translating Heidegger’s Interpretation of Kant
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Translators of Heidegger’s interpretations of other thinkers face a challenge: they must contend not only with Heidegger’s distinctive choice of words, but also the terminology of his subject, whether it be Aristotle, Kant, or Schelling. The response by and large has been to focus on Heidegger’s turns of phrase, at the expense of the thinker he interprets. In this paper, I challenge this practice, using Heidegger’s interpretive works on Kant as a test case. If we overlook the terms of the author Heidegger interprets, we miss a major source of Heidegger’s phrasing, and lose the connotations that he invokes by using these terms. Further, such translations reinforce the damaging assumption that Heidegger’s interpretations venture far off-topic. I argue that when Heidegger references Kantian turns of phrase, these terms should be translated to match the standard English translation of Kant, and show how following this method of translation deepens our understanding of Heidegger’s Kant interpretation. In the appendix, I provide two passages exemplifying this method of translation.
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57.
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Gatherings: The Heidegger Circle Annual:
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11
Harri Mäcklin
A Heideggerian Critique of Immersive Art
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Immersive art has been one of biggest trends in the artworld for the past few years. Yet, so far there has been little philosophical discussion on the nature and value of this immersive trend. In this article, I show how Heidegger’s meditations on art can provide a robust assessment of immersive art. On the one hand, immersive art can be taken to culminate in Heidegger’s views on the “machinational” character of modern art, where artworks turn into calculative experience machines, geared to provide “lived experiences” rather than experiences of truth. On the other hand, Heidegger’s thought also lends itself to a more positive assessment, where immersive art undermines machination from within and provides experiences of wonder, which are irreducible to and uncontrollable by calculative thinking.
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58.
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Gatherings: The Heidegger Circle Annual:
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11
Jussi Backman
Heidegger’s Revolutionary (Anti-/Counter-/Post-)Modernism:
A Rejoinder to Harri Mäcklin, “A Heideggerian Critique of Immersive Art”
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59.
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Gatherings: The Heidegger Circle Annual:
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11
Lee Braver
Preston’s Endoxic Reading of Heidegger’s Endoxic Method:
Finding Aristotle in Heidegger
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60.
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Gatherings: The Heidegger Circle Annual:
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11
John J. Preston
Heidegger’s Endoxic Method:
Finding Authenticity in Aristotle
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I argue that Heidegger’s methodological breakthrough in the early 1920s, the development of hermeneutic phenomenology, and the structure of Being and Time are the result of Heidegger’s appropriation of Aristotle’s philosophical method in his Physics and Nicomachean Ethics. In part one, I explain the general structure of Aristotle’s method and demonstrate the distinction between scientific and philosophical investigations. In part two, I show how formal indication and phenomenological destruction are the product of Heidegger’s reading of Aristotle’s method by demonstrating their affinity in approach, content, and criteria for success. Lastly, in part three, I show how aspects of Being and Time, specifically das Man and the destruction of history, become more intelligible when framed in terms of an Aristotelian investigation into endoxa.
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