Heidegger clearly only sees the intellectual side of the experiment as relevant for the relation of Modern man to nature and reality. For him the experiment is a totally controled situation, where nature is forced to show itself in a certain way, by man and his calculations.

But Heidegger can only see it like that, because he misses out on the practical side of the experiment [...] nature is actually one of the actors in the experiment. The essence of experiment is that something new can be discovered, because there's always the chance of nature behaving in ways we don't expect.

¶ 8:31 AM 4 comments

The river of Being, on the other hand, does not suffer from this line, just as the Mississippi River does not suffer from its rendering on a map. The mighty Mississip' will flow wherever it damn well flows, regardless of how we define it.

¶ 5:11 PM 1 comments

Two days only. A staged reading of a play about the real-life pedagogical and romantic relationship between Jewish political philosopher Hannah Arendt and former Hitler supporter Martin Heidegger. Sun Sept 25 at 2 pm at Pigott Auditorium, Seattle University Campus. Mon Sept 26 at 7 pm at Richard Hugo House, 1634 11th Ave, 322-7030. $5.

¶ 9:30 PM 0 comments

    We all understand the meaning in ordinary life of the word is.
    I remark to a neighbor, today is Monday, and there are no questions asked, and none need be asked, about the meaning of is.
    Says William Barrett in a commentary on Heidegger.

¶ 7:15 PM 0 comments

The history of philosophy, according to Heidegger, has always sought to bridge this gap between an absent ground and existent beings. Here the immediate relations between beings have always sought to become more general, and as such more abstract, this is an attempt to reach the concept of Being through a more and more minimal description of beings. But if the groundless ground is non-related then no level of abstraction will bridge the gap, as it will always remain fundamentally a relation, and through greater degrees of sophisticated abstraction this method of trying to understand being actually covers over and moves away from the simplicity of non-relation. Heidegger's notion of the event ultimately revolves around the unveiling of this fundamental difference, as the recognition of something that cannot be directly expressed.

¶ 8:41 PM 0 comments

In the phenomenological-ontological tradition, the notion 'appearance' is one of the key terms. For Martin Heidegger, being is synonymous with appearing; only in so far as it appears, something can be said to exist, to be there. In this sense reality is all that appears. According to Heidegger, language enables the interpretation of what appears, it does not enable that things appear. Hence, reality is epistemologically dependent but ontologically independent of language.

¶ 10:53 AM 0 comments

Heidegger, as we have learned, is separating the essence of truth from the Western conception of being. Heidegger shrewdly observes that actuality is not a sufficient condition for truth because we can have 2 actual things, such as gold and false gold, and we can say that it's true that the gold is gold, but both things are actual.

¶ 6:36 AM 0 comments

My Sweet Soul: Martin Heidegger's Letters To His Wife Elfride, 1915-1970

". Still, perhaps we'll learn something. They might be as entertaining as James Joyce and Nora's letters.

  ¶ 5:14 PM 2 comments

Heidegger freaks out about truth as well. He claims that if there exists any truth, it possesses absolutely no value to humanity whatsoever. He is considered to be the father of nihilism--a belief that essentially says stuff does exist, but it holds no value or worth because once it dies, it then becomes nonexistent and thus worthless.

¶ 8:59 AM 0 comments

[O]n the wall label, she also quotes the philosopher Martin Heidegger: "What is evident of a horizon, then, is but the side facing us of an openness which surrounds us." And, indeed, one of the "Elysion" paintings of the two horizontal planes in the dark browns and dark green-greys, recalls Rothko's canvanses, which affect a silent dialogue between painting and viewer.

¶ 7:33 AM 0 comments

Heidegger's conception of being (Sein) as unconcealedness (die Unverborgenheit or aletheia) shows Being to be the predetermined and preconceived ground of any being, and to reveal itself in its very withdrawal. Being is thus present as an absence, but an absence that is precisely the dwelling place of a manifested thing.

Derrida follows Heidegger, but only up to a point. The trace is no longer the sign of a concealed presence of being, i.e., the sign of an absence, and thus an empty sign, but the very precondition of that undecidedness which characterizes any presence, any utterance, any phenomenon, including that of inner subjectivity.

¶ 9:25 AM 3 comments

Unless it has permission to display more, Google says it shows only a small portion of copyrighted material in search results. Hull, however, said that wasn't always true, pointing out that searching for a commonly used term in a book will deliver many pages of copyrighted material.

Indeed, a search for the philosopher Martin Heidegger, in the book 'Martin Heidegger On The Way,' edited by Hull, delivered many pages, one at a time.

'Anybody who's clever enough can download the entire book,' Hull said.

Not true, said Jim Gerber, director of content partnerships for Google. 'Martin Heidegger On The Way,' for example, was submitted to Google by the publisher.

¶ 1:48 PM 0 comments

Heidegger's notion of 'naming' is epistemologically prior to metynomy, and is not approached through such literal devices. Even complex narrative cannot stand in substitution for the inherent meanings of architectural organization, structural expression, colour, texture, material and form. At the deepest level, it is wrong to claim that the theory which reflects the mind is no longer a logos, but a poiesis. The revelation of Heidegger is that the ultimate ground reveals itself as a point of collapse between these two.

¶ 6:58 AM 0 comments