Contributions to Philosophy (Of the Event) (Studies in Continental Thought)
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Martin Heidegger’s Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event. Heidegger opens up the essential dimensions of his thinking on the historicality of being that underlies all of his later writings. Contributions was composed as a series of private ponderings that were not originally intended for publication. They are nonlinear and radically at odds with the traditional understanding of thinking. This translation presents Heidegger in plain and straightforward terms, allowing surer access to this new turn in Heidegger’s conception of being.
transformation of language presses into realms which are still closed to us because we do not know the truth of beyng. Therefore something is said of the “renunciation of pursuance,” of the “clearing of concealment,” of the “appropriating event,” of “Da-sein”; and this is not a mere plucking of truths out of words but is the opening of the truth of beyng in this sort of transformed saying (cf. Prospect, 38. Bearing silence). 37. Beyng and its bearing silence16 (Sigetics) The basic question: how
paving the way, compelling onto the way—in the essential sense: disposing. Then again, not as if what is thought and what is to be thought were §43 [86–87] 69 merely an indifferent occasion for thought to move in some way or other. Instead, the truth of beyng, the knowledge born of meditation, is everything. Yet the way of this inventive thinking of beyng does not already have a fixed and plotted course on a map of the land. Indeed the land only first comes to be through the way and is
uniqueness of beyng. 8. That is accompanied by ignorance of the essence of truth; unawareness that, prior to everything true, truth and its grounding must be decided; blind mania for “what is true” with a semblance of serious willing (cf. Überlegungen IV, p. 83). 9. Accordingly, the rejection of genuine knowledge and the dread of questioning; the avoidance of meditation; flight into incidents and machinations. 10. All stillness and restraint appear as inactivity, as leaving alone, and as
remote position 146 III. The Interplay [185–187] which is necessary in order to experience what began in that beginning and as that beginning. For without this remote position—and only the position in the other beginning is a sufficient one—we would always remain too near the beginning and would do so in an insidious way, inasmuch as what followed the beginning is still roofing us in and restraining us, such that our gaze remains trammeled in the sphere of the traditional question, what are
unconditioned and by bringing everything under itself, so as to become (it seems) free from the need for a ground. In order to expose the history of the “guideline,” i.e., the establishment of the horizon in absolute knowledge, the following steps and levels are important: From the ego cogito sum as the first certainty (the definitive certum = verum = ens) to the connaissance des verités necessaires [“knowledge of necessary truths”] as condition of possibility for reflexion, i.e., for grasping