Download Aus der Erfahrung des Denkens (1910-1976) by Hermann Heidegger PDF

By Hermann Heidegger

Die weit verstreuten kHardback Veroffentlichungen, Denkerfahrungen Martin Heideggers aus sixty six Jahren, erscheinen hier zusammengefasst unter dem noch von Martin Heidegger festgelegten Titel Aus der Erfahrung des Denkens in zweiter Auflage. Erstes (1910) und letztes (1976) Zeugnis seiner bisher veroffentlichten Gedanken sind in diesem Band vereinigt. Viele Beitrage bewegen sich im Umkreis von Dichtung, Kunst und Musik. Die Vielfalt der Denkerfahrungen zeigt deutlich, dass Martin Heideggers denkerisches Bemuhen weit uber die allgemeine Philosophie hinausgegangen ist. Bislang nur den Subskribenten der Gesamtausgabe vorbehalten, ist dieser Band nun auch einzeln zu beziehen. Inhalt: Abraham a Sancta Clara (1910) - Fruhe Gedichte (1910-1916) - Schopferische Landschaft: Warum bleiben wir in der Provinz? (1933) - Wege zur Aussprache (1937) - Winke (1941) - Chorlied aus der Antigone des Sophokles (1943) - Zur Erorterung der Gelassenheit. Aus einem Feldweggesprach uber das Denken (1944/45) - Aus der Erfahrung des Denkens (1947) - Der Feldweg (1949) - Holzwege (Dem kunftigen Menschen.) (1949) - Zu einem Vers von Morike. Ein Briefwechsel mit Martin Heidegger von Emil Staiger (1951) - used to be heisst Lesen? (1954) - Vom Geheimnis des Glockenturms (1954) - Uber das Langenhardener Hebelbuch (1954) - Uber die Sixtina (1955) - Die Sprache Johann Peters Hebels (1955) - Begegnungen mit Ortega y Gasset (1955) - was once ist die Zeit? (1956) - Hebel - der Hausfreund (1957) - Aufzeichungen aus der Werkstatt (1959) - Sprache und Heimat (1960) - Uber Igor Strawinsky (1962) - Fur Rene Char (1963) - Adalbert Stifters Eisgeschichte (1964) - Wink in das Gewesen (1966) - Die Kunst und der Raum (1969) -Zeichen (1969) - Das Wohnen des Menschen (1970) - Gedachtes (1970) - Rimbaud vivant (1972) - Sprache (1972) - Der Fehl heiliger Namen (1974) - Fridolin Wiplingers letzter Besuch (1974) - Erhart Kastner zum Gedachtnis (1975) - Grusswort von Martin Heidegger (1976)

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Nature for the first time attains her artistic jubilee; it is with them that the destruction of the principium individuationis for the first time becomes an artistic phenomenon’ (BT 2) (the principium individuationis is also said to be susceptible to ‘collapse’ [BT 1]). And in perhaps the most striking of the many passages that might be appealed to in this context, Nietzsche claims that music ‘appears as will’, that it ‘stands in symbolic relation to the primordial contradiction and primordial pain in the heart of the primal unity, and therefore symbolizes a sphere which is beyond and prior to all phenomena’ (BT 6), a claim that makes no sense whatever except on the assumption that there is a level – perhaps even a noumenal one, although I don’t think that Nietzsche can have meant that – which underlies the ordinary world of experience.

And this is precisely what the metaphysical thesis, in either of its versions, asserts. My own view, then, is that there is no reason to accept a bipartite reading of The Birth of Tragedy. , BT 1). But the relation between that thesis and the weak metaphysical one is not, it seems to me, one of succession, with the former giving way to the latter. Rather, in some admittedly hazy manner, I suspect that Nietzsche regarded the truth of many of the considerations informing the psychological thesis as evidence for the truth of the corresponding elements of the weak metaphysical thesis: our capacity, in certain intense and important-seeming experiences, to lose our sense of individuality, of self, gives us reason to think that individuality and self-hood must, at some sort of metaphysical level, be illusory.

16 But here, quite unambiguously, Nietzsche envisages – and welcomes – the possibility of a future without suffering, a future that is to be delivered by the painstaking accumulation of the ‘little unpretentious truths’ of science. And from this point of view, one can see why the humdrum truths (putatively) on offer from the arts would seem irrelevant. 17 As we have already seen, Nietzsche esteems the capacity of science to take us, as it were, beyond the immediate appearances (although not, of course, beyond the appearances altogether): the finding, which he attributes to science, that there are no such things as ‘things’ is a good example of this.

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