What drew Heidegger to Van Gogh, then, was not just their mutualaffinity for rural life, their shared awareness of the way its pastoralrhythms are rooted in nature's cycles and bespeak a fundamentalfaith that hard work can bring forth the earth's hiddenbounty. Heidegger seems to have been deeply moved by the wayhalf-formed figures seem to struggle to take shape in the background ofVan Gogh's paintings, less in clear lines than in the thicktexture of the paint, brush strokes, and deep fields of color.(This is something that, unfortunately, even the most realisticrepresentations of his paintings fail fully to convey, which is whythere is no substitute for encountering Van Gogh's paintings inperson.) For Heidegger, these two sources of attraction worktogether; it is the mysterious bounty of the strife between world andearth that comes through in the tension between what shows itself inthe foreground and what recedes into the background of Van Gogh'spaintings. In Heidegger's interpretation, Van Gogh'spainting preserves the essential strife whereby the “nothingnoths,” both calling for and partly eluding conceptualization,and his painting thereby allows us to encounter the way the earth bothyields to and resists our worlds and so, out “of the calm ofgreat riches, ripens and dispenses what is inexhaustible” (IM164/GA40 118).
The third section's essays are about dwelling on the earth. Davis uses Heidegger's interpretation of Sophocles' to discuss man's uncanniness and homelessness. Barbaza finds an opening in Juan Arellano's painting , while Davis uses Wendell Berry's and . McWhorter and Stenstad have a dialogue on food and our ignorance about how it arrives on our table from the earth. Finally Stensted tackles how to overcome our feelings of helplessness when we witness the destruction of the earth, through the opening to thinking in .
Heidegger and the Greeks - Indiana University Press
These essays examine Heidegger's interpretation of Plato in his lectures on the dialogs The Sophist, Theaetetus, and The Republic, along with Heidegger's remarks on Plato and his concept of truth, with comparison to Aristotle in several places. The essays by Kisiel, Fritsche, and Rockmore will be of interest to those following the debate on Heidegger's politics.
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Palmer, R. E. (1969). Hermeneutics: Interpretation theory in Schleiermacher, Dilthey, Heidegger and Gadamer. Evanston, IL: Northwestern University Press.
Nietzsche, Friedrich | Internet Encyclopedia of Philosophy
Heidegger and The Greeks Interpretive Essays. Edited by and John Panteleimon Manoussakis, Bloomington, Indiana University Press, 2006.
Friedrich Nietzsche - Wikipedia
Martin Heidegger’s sustained reflection on Greek thought has been increasingly recognized as a decisive feature of his own philosophical development. At the same time, this important philosophical meeting has generated considerable controversy and disagreement concerning the radical originality of Heidegger’s view of the Greeks and their place in his groundbreaking thinking. In Heidegger and the Greeks, an international group of distinguished philosophers sheds light on the issues raised by Heidegger’s encounter and engagement with the Greeks. The careful and nuanced essays brought together here shed light on how core philosophical concepts such as phenomenology, existentialism, hermeneutics, and ethics are understood today. For readers at all levels, this volume is an invitation to continue the important dialogue with Greek thinking that was started and stimulated by Heidegger.
SAMPLE CHAPTERS BY TITLE - Princeton University Press
The importance of von Herrmann's elucidation of the distinction between lived-experience as "a process" and "a making ones own" () as used by Heidegger in the KNS lecture-course cannot be over-emphasized particularly in today's context where the number of "Heidegger Scholars" is on the increase who see the Heideggerian usage of from the thirties onwards as a return to the of the KNS lecture-course. ... ...is a concept that determines the essential structure of lived-experience, it is not what is usually called "event." The essential character of lived-experience is that I experience it as my own in that I myself make it my own which is possible when the lived-experience comes to pass according to its ownmost. Until now lived-experience was only a theme of the reflective objectification which concealed this character of "making ones own." Only the a-theoretical, hermeneutic understanding gains an access to this character of lived-experience. The "" has the meaning of "own" and "ownmost" but not the meaning of "the ownhood." Heidegger refers to what is ownmost to life and lived-experience with the word "." Lived-experiences are . The "" of "" is the same as the "" of "," meaning originary, inceptual. The originary life as lived-experience is because it lives from out of its own. I unfold my lived-experiences from out of what is life's own. This is nothing but what Heidegger later calls as the being of Dasein. This early concept of in the sense of what is ownmost to life and lived-experience has to be differentiated from the being-historical concept of that Heidegger introduces in the thirties. There, in the being-historical thinking, stands for the belonging-together of en-owning throwing-forth of being and the en-owned projecting-open of Dasein. In being-historical thinking "" means so much as "ownhood." From out of the enowning throwing forth, the being of man as enowned projecting open becomes the ownhood of the enowning truth of being. Thus it amounts to a great misinterpretation to assume that the being-historical thinking takes off from the "-concept" of KNS. P. 138