Download Thinking with Heidegger : displacements by Miguel de de Beistegui PDF
By Miguel de de Beistegui
"... a true philosophical page-turner, a ebook that's tricky to place down, even given the complexity of its issues." ―Jeffrey Powell
"This is an exceptional addition to latest books on Heidegger’s thought.... the writer has either a command of Heidegger and of the way top to clarify him to a modern audience." ―David Wood
In considering with Heidegger, Miguel de Beistegui appears into the essence of Heidegger’s proposal and engages the philosopher’s transformative considering with modern Western tradition. instead of isolate and discover a unmarried topic or element of Heidegger, de Beistegui chooses a number of issues of access that spread from a similar query or proposal. De Beistegui examines Heidegger’s translations of Greek philosophy and his interpretations and displacements of anthropology, ethics and politics, technology, and aesthetics. considering with Heidegger proposes clean solutions to a few of philosophy’s such a lot primary questions and extends Heideggerian discourse into philosophical areas now not handled by means of Heidegger himself.
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Extra info for Thinking with Heidegger : displacements
Example text
If I seek this objectifying knowledge, the attitude of observation will become central for me. 21 It is there, then, in the operation whereby the sense of being is severed from the Grunderfahrung within which it is rooted that the scientific and metaphysical attitude becomes possible. But insofar as this attitude presupposes an essential modification of the sense of being in the way of reification, it remains abstract. Following Husserl’s footsteps, the task of thinking for Heidegger will have consisted in an attempt to bring philosophy back to its concrete soil, to make philosophy concrete again.
But to project itself on its ownmost power-to-be means to be able to understand itself in the being of the being so revealed— namely, to exist. 32 What anticipation does, then, is to shift the focus from the result of the operation of truth—the disclosedness of things with the world—to the very operation of truth, that is, to the ecstatic clearing whereby things are made manifest. Such is the reason why Heidegger insists that “authenticity” is merely a “modification” of Dasein’s being: it does not amount to a change of Dasein’s being, but to a different way of being this being, that is, no longer on the basis of its lostness or alienation within the anonymity of the One, but on the basis of itself as this absolutely singular disclosedness, as the happening of truth.
To say that the essence of man, or Dasein, is truth proper does not contradict our opening statement according to which the essence of man is his openness to something that exceeds him: for it is precisely, according to Heidegger’s own formulation, “the Dasein in man” that exceeds man. The “Dasein in man” is precisely to be understood as this excess or this transcendence to which man is from the start subjected. Homo Heideggerians 21 Homo Faber It is not surprising, then, that in the analysis of Dasein’s everyday way of being, in the most originary and primitive analysis of truth, the body of Dasein, primarily through its hands, is granted a specific role.