enowning
Thursday, March 30, 2017
 
Mission accomplished.
 
Tuesday, March 28, 2017
 
In The New Statesman, conservative and progressive forces resisting Trumpism.
For Heidegger, modernity was a restless, disruptive force that displaced people from jobs, communities and old ways of life, and so left them searching for a sense of home, a place to come back to, where they could be at one with the world. Technology played a central role in this, Heidegger argued, providing not just tools for us to use, but an entire framework for our lives.
 
 
In The Indian Express, an art exhibition premised on "Building Dwelling Thinking".
“It is an essay that I first read in 1988, when I was in college and it has been with me since then,” says Hoskote, “There was a period when I couldn’t bring myself to read Heidegger because of his politics, but if you read the essay with the knowledge of who the writer is and what he had done, you can see him attempting to understand a society that accommodated diversity, instead of rejecting it. This is a theme that resonates today. There is an openness in the world now, even as we struggle to come to terms with the ‘other’.”
 
Monday, March 27, 2017
 
George Steiner being a guest.
“We are the guests of life.” Heidegger came up with that extraordinary expression; neither you nor I could choose the place of our birth, the circumstances, the historical time to which we belong, a handicap or perfect health. We are geworfen, to use the German word, “thrown” into life. And in my opinion, whoever is thrown into life has a duty to that life, an obligation to behave as a guest. What must a guest do? He must live among people, wherever they may be.
 
 
Geoffrey Bennington: The Truth in Translation; or, the Angel and the Beast (Heidegger and Google).
 
Wednesday, March 22, 2017
 
Jordan Peterson on understanding Heidegger via Binswanger and Boss.
 
Tuesday, March 21, 2017
 
In The New Criterion, Kyle Smith reviews Deconstruction, the play.
Arendt, who fled Germany in 1933, is instantly suspicious of a detail from de Man’s past that McCarthy finds most attractive: his supposed role in the Resistance. But instead of grilling him about details of his biography, she challenges de Man from an oblique angle. The two spar about their competing interpretations of the philosophy of Martin Heidegger, Arendt’s former professor and lover and a onetime member of the Nazi party. The play becomes, then, an erudite detective story, an inquiry into a man’s personality wrapped up in an in inquiry about philosophical concepts. By probing de Man’s views on Heidegger, Arendt gradually uncovers the young man’s hostility to truth, and this in turn leads to a devastating reckoning.
 
Wednesday, March 15, 2017
 
In NDPR, Joe Belay reviews Wanda Torres Gregory's Heidegger's Path to Language.
Heidegger's thinking of language falls into two broad, though not mutually exclusive, approaches: (1) an early "linguistic" approach, focused on language's relationship with the "meaning" of Being, and seeking to answer how language helps contain/express the "sense" (Sinn) or "meaning" (Bedeutung) of what it means to be; and (2) an "essential" approach, pursuing the question of the "essence" (Wesen) or "nature" of language (Sprache) itself. A guiding thesis in Torres Gregory's study, however, is that there is no radical "turn" (Kehre) in Heidegger's thinking of language. Rather, she argues that these two dimensions run alongside one another with the latter achieving a "slow surfacing, into explicitness over time, a move from background to foreground".
 
For when Ereignis is not sufficient.

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