Friday, August 18, 2017
In Phenomenological Reviews Joshua Sharman reviews The History of Beyng, translated by William McNeill and Jeffrey Powell.
Beyng remains proximally related to Heidegger’s focus on attunement in Being and Time as an underlying mechanism by which all worldly (or ontic-level, borrowing the terminology of Being and Time) events show up for us as they do. This essential aspect of Beyng is basically relational in that, for Heidegger, entities are always given, in some sense, by their connections with other entities. It is this relational aspect of his ontology that is highlighted so well by the current volume, focusing as it does on this intervening space, the clearing, between entities, which allows them to be mutually defined by one and other. This “abyssal ground of the in-between” is what provides entities with their relational grounding i.e. their relations are sustained and governed by this ground. Yet, this ground is not an “indeterminate emptiness into which something appears,” but is the very manner of attunement that relates entities to us and to each other.
Thursday, August 17, 2017
On being-at-work in B&T.
As our dealing geared to equipment in Being and Time is included in the work-world, so is the work-character of the world also in this lecture understood in relation to human being as worker. As equipment only is in our dealing geared to equipment and in our focus on its work, so is the relation with timber here characterized in the following way: the timber is originary at work, provided that the carpenter has it in hand. “What is able-to-be (the wood lying before in the workshop), that is in work, is there as able-to-be precisely when it is taken up into work.” The whole of nature is therefore being-at-work—the phusis is “worker of itself”—but originary being-at-work is nature precisely in our dealing with it: “In work, one has the surrounding world (also that which is of interest, and the like). We are concerned with the surrounding world in hand.” Work is thus understood in a relational way, as the unity of the being-at-work of the work-world and human work with regard to this world, and concerns therefore the appearance of the world as being-at-work and our human responsiveness to the world of work as worker.
Also in Being and Time, our dealing geared by equipment is explicitly called “work”; the work-world “is found when one is at work,” we meet other people “at work,” etc. It is precisely this handling or working with equipment with regard to the works of labor, which is called being-in-theworld by Heidegger.
P. 66
From Vincent Blok's Ernst Jünger’s Philosophy of Technology Heidegger and the Poetics of the Anthropocene.
Tuesday, August 15, 2017
In Goodreads, Chungsoo Lee reviews Ryan Coyne's Heidegger's Confessions: The Remains of Saint Augustine in Being and Time and Beyond.
Through careful reading of Heidegger’s crucial texts at every juncture of the latter’s thought development, Coyne forces Heidegger into confessing that he (Heidegger) had to rely on theological language in order to “de-theologize” (Heidegger’s term) his thought. In showing this, Coyne establishes his own thesis: That the ‘thoughtful’ language that seeks to describe the movement of Beyng beyond metaphysics, beyond the language of onto-theology, ends up heavily dependent on such language. Indeed, a language beyond onto-theology is not possible, as Heidegger’s philosophic development (Coyne hopes) shows—with the consequence that philosophy of religion (an oxymoron for Heidegger) cannot move beyond the ontic language of history, traditions, and of theology.
Monday, August 14, 2017
Vincent Blok on Heidegger and the gestalt.
The problem for Heidegger is this: in the metaphysical tradition, being is understood out of beings (beings as such), whereas Heidegger tries to think being as such. When Heidegger, at the same time, states that being has to establish itself in a being, then the question arises as to how this established being is differentiated from the metaphysically understood beingness of beings (i.e., ontological indifference).
Our discussion of Heidegger’s destructed concept of the gestalt in the previous sections made clear that it cannot be understood as the beingness of beings. And yet, later Heidegger came to see that he could not withdraw his concept of the gestalt completely from this tradition, because it is inherently related to beings and thinks being out of beings. For instance, when Heidegger in his Rectorial Address is talking about the task before the Germans of finding their identity and when this identity can be found in a gestalt of the German people, then it is not clear how this gestalt is differentiated from an onto-typology, or from the beingness (gestalt) of beings (Germans). As long as the truth of being has to establish itself in a gestalt, being as such is not only thought of in relation with beings, but also out of beings, and we are then incapable of differentiating it from the beingness of beings. That is why Heidegger, in his Contributions, finally rejects the establishment of the truth in a gestalt and attempts to think the truth of being without beings: “Mindfulness transports the man of the future into that ‘in-between’ in which he belongs to being and yet, amidst beings, remains a stranger.” Because the concept of the gestalt is, according to Heidegger, inherently bound up with beings, the departure of establishment implies also the departure of the gestalt.
P. 99
Sunday, August 13, 2017
The Sydney Morning Herald on irrational ordering of fears.
As phenomenologist philosophers such as Edmund Husserl​ and Martin Heidegger​ pointed out in the last century, we have an attitude or intention towards everything that confronts us in our world. Telling me I should fear the horror of falling out of the sky in a bombed Airbus A380 less than I fear driving to work, because the latter is statistically more of a threat, is like telling me I should cease to be a human being and become an abacus.
Saturday, August 12, 2017
The Irish Times on the forgetting of objects.
The trouble with your own home is that its very familiarity leads it to become almost invisible. German philosopher Martin Heidegger had something to say about this. In his frequently impenetrable but otherwise fascinating quest to understand the concept of being, he looked at how in day-to-day life we necessarily forget to look at everyday objects such as tables, doorways, knives, forks and plates. If we didn’t, we’d become so distracted we’d forget to get on with the dinner.
Tuesday, August 08, 2017
At Crisis Magazine, sexual liberation ergo transhumanism.
[T]he inherently technological nature of modern liberalism’s spirit of revolution is not often appreciated. Here liberalism’s ostensible neutrality again works to obfuscate the underlying reality. Heidegger points out something similar at the beginning of The Question Concerning Technology: “Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to do homage, makes us utterly blind to the essence of technology.” The liberal conceit of value-neutrality conceals the fact that the logic of liberalism is technological.
Sunday, August 06, 2017
In the Guardian, words matter.
Most people believe that they have certain feelings first, followed by a thought to themselves about how they feel. Not quite. The language you use has a direct and powerful in-the-moment impact on your feelings. The German philosopher, Martin Heidegger, said: “Language is the house of being,” while his compatriot, Hans-Georg Gadamer, insisted: “Without language nothing exists.”
For when Ereignis is not sufficient.

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