Relevant bibliographies by topics / Heidegger

Academic literature on the topic 'Heidegger'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Contents

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Heidegger.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Heidegger"

1

Rostovskytė, Aneta. "HEIDEGGERIO PRASMĖS SAMPRATA ARISTOTELIO FILOSOFINĖS MINTIES KONTEKSTE." Problemos 85 (January 1, 2013): 67–78. http://dx.doi.org/10.15388/problemos.2014.0.2921.

Full text
Abstract:
Prasmės sąvoka yra sietina su XX a. susiformavusia vadinamąja egzistencializmo kryptimi, kurios pagrindinis svarstymų objektas yra gyvenimo prasmės klausimas. Šio straipsnio tikslas yra pateikti Heideggerio prasmės sampratos analitiką Aristotelio filosofijos kontekste. „Būtyje ir laike“ Heideggeris nurodo, kad jo pagrindinis tikslas yra naujai kelti būties prasmės klausimą tradicinės ontologijos kritikos kontekste. Teigiama, kad svarbiausias ir tradicinės ontologijos turinį geriausiai reprezentuojantis mąstytojas Heideggeriui yra Aristotelis, o Heideggerio egzistencinė prasmės interpretacija yra reakcija bei Aristotelio teleologijos ir etikos kritika.Pagrindiniai žodžiai: Heideggeris, Aristotelis, prasmė, būtis, teleologija, egzistencija. Heidegger’s Conception of Meaning in the Context of Aristotle’s Philosophical ThoughtAneta Rostovskytė AbstractThe aim of this paper is to analyse Martin Heidegger’s conception of the meaning of Being against the background of Aristotle’s philosophical thought. In Being and Time Heidegger shows how this question of the meaning of Being should be thoroughly worked out in the light of the critique of the traditional ontology. The paper argues that for Heidegger the key thinker exemplifying the content of traditional ontology is Aristotle. Thus Heidegger’s philosophical interpretation of the meaning of the temporality of human existence is both reaction to and critique of Aristotelian teleology and ethics.Keywords: Heidegger, Aristotle, meaning, Being, teleology, existence.
APA, Harvard, Vancouver, ISO, and other styles
2

Mickevičius, Tomas Nemunas. "HEIDEGGERIS IR PLATONAS: TIESOS SAMPRATA." Problemos 83 (January 1, 2013): 62–72. http://dx.doi.org/10.15388/problemos.2013.0.833.

Full text
Abstract:
Šiuo straipsniu įsiterpiama į diskusiją Heideggerio ir Platono filosofijų santykio nustatymo klausimu. Straipsnyje trimis pagrindiniais argumentais parodoma, kad Platono dialogų korpuse galima aptikti tokią tiesos sampratą, kuri atitinka heidegeriškąją. Parodoma, pirma, kad tiek Platonas, tiek Heideggeris panašiai aptarė klaidingos kalbos genezę bei tokios kalbos reikšmę ne-tiesai; antra, kad tiek Platonas, tiek Heideggeris tiesą supranta kaip – Heideggerio terminu tariant – nepaslėptį su jai priklausančia paslėptimi; ir, trečia, kad Platono tekstuose galima aptikti vėlyvojo Heideggerio apmąstomų tiesos kaip nepaslėpties „galimybės sąlygų“ struktūrinius atitikmenis.Heidegger and Plato: The Concept of TruthTomas Nemunas Mickevičius SummaryThis article interferes into the discussion regarding the relationship between the philosophies of Heidegger and Plato. It argues for the thesis that in the corpus of Platonic dialogues it is possible to find a concept of truth which corresponds to the Heideggerian one. First, it is shown, that both Plato and Heidegger similarly describe the genesis of false language and it’s connectedness with un-truth. Secondly, it is shown that both Plato and Heidegger understand truth – to use a Heideggerian concept – as unconcealedness with concealednessbelonging to it. And finally, it is shown that in the works of Plato one can find structural equivalents of later Heidegger’s attempt to think over the “conditions of possibility” of truth as unconcealedness.
APA, Harvard, Vancouver, ISO, and other styles
3

Rehman, Rashad. "Josef Pieper on Medieval Truth and Martin Heidegger’s Wahrheitsbegriff." Conatus 7, no. 1 (June 29, 2022): 103–22. http://dx.doi.org/10.12681/cjp.25177.

Full text
Abstract:
Josef Pieper’s critique of Martin Heidegger’s Wahrheitsbegriff (concept of truth) has been virtually ignored in both Pieper and Heidegger scholarship; however, Pieper’s critique of Heidegger is both lethal and affirmative. On the one hand, Pieper makes a strong case against Heidegger’s Wahrheitsbegriff in “Vom Wesen der Wahrheit” and yet on the other he affirms his thesis that “the essence of truth is freedom.” This paper attempts to mend this gap in the literature by first presenting Heidegger’s “Vom Wesen der Wahrheit,” the essay in which Heidegger explicates his concept of truth. Second, I exegete the critique of Josef Pieper found in his “Heideggers Wahrheitsbegriff.” Third, I conclude the paper by contextualizing Pieper’s critique within Pieper’s Werke, and make a note of the philosophical insights derivative from Pieper’s less than simple relationship to Heidegger.
APA, Harvard, Vancouver, ISO, and other styles
4

Raffoul, François. "Tout contre Heidegger." Oxford Literary Review 43, no. 1 (July 2021): 82–106. http://dx.doi.org/10.3366/olr.2021.0352.

Full text
Abstract:
Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the other hand less than generous interpretations. We find a Derrida tout contre Heidegger, at once entirely against Heidegger, but also right up close to Heidegger. I will explore this debate between Derrida and Heidegger by focusing on the motifs of deconstruction, presence, the proper and the inappropriable.
APA, Harvard, Vancouver, ISO, and other styles
5

Bastek, Adam. "Heidegger poza dobrem i złem." Humanistyka i Przyrodoznawstwo, no. 1 (August 12, 2018): 9–20. http://dx.doi.org/10.31648/hip.341.

Full text
Abstract:
Aksjologia jest w filozofii Heideggera opozycją ontologii. Artykuł rozważa ten antagonizm, określa status wartości w fenomenologicznej redukcji do bycia i – za Heideggerem – demistyfikuje aksjologiczny język współczesności. Stanowi jednocześnie próbę wyodrębnienia porządku etycznego – i z tej persperktywy – traktuje o różnorako rozpoznawanym kryzysie teraźniejszości. Fenomenologia Heideggera jest odpowiedzią na dualizm podmiotowy, przedmiotowy, wyrażony w nowożytnym stosunku do myśli bytu. To “rozdwojenie bycia” jest dla filozofa największym zagrożeniem przyszłości. Antropocentryzm w czasie “światoobrazu” przybrał bowiem postać technicznej dominacji nad przyrodą. Odnalezienie i zrozumienie zapomnianych podstaw to droga jaką proponuje Heidegger. Droga do anihilacji dualizmu i do równoprawnego wspołistnienia.
APA, Harvard, Vancouver, ISO, and other styles
6

Scharff, Robert C. "American Heideggers … and Heidegger." Human Studies 35, no. 4 (June 21, 2012): 607–14. http://dx.doi.org/10.1007/s10746-012-9230-4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Wang, Hongjian. "Tradition, φρόνησις und Praktische Philosophie." Synthesis philosophica 34, no. 1 (2019): 191–206. http://dx.doi.org/10.21464/sp34113.

Full text
Abstract:
Im Unterschied zum starken ontologischen Interesse Heideggers entwickelt Gadamer die Konzeption der Hermeneutik als praktischer Philosophie. Mit Heidegger schenkt Gadamer dem Begriff φρόνησις bei Aristoteles und dessen Unterschied zu τέχνη große Beachtung, gleichwohl entfernt er sich insofern von seinem Lehrer, als die Momente von σύνεσις und ἦθος, die von Heidegger vernachlässigt werden, wieder einmal freigelegt und betont werden. Darin ist die Vorantreibung der Methodologie charakteristisch, durch die der formale Ansatz bei Heidegger zum geschichtlichen Ansatz transformiert wird. Damit kann Gadamer einen anderen Weg der praktischen Philosophie als Heidegger gehen, wodurch jedoch gerade der von Heidegger beanspruchte vortheoretische Charakter der Philosophie garantiert wird. Auf diese Weise kommt Gadamers kritische Aneignung von Heidegger zustande, die aber eben die Bedeutung des ontologischen Ansatzes Heideggers in unserem Zeitalter bekundet.
APA, Harvard, Vancouver, ISO, and other styles
8

Samarina, Tatiana S. "Religious Problematics in M. Heidegger’s Works and the Phenomenology of Religion: Linkage and Parallels." Voprosy Filosofii, no. 9 (2021): 173–83. http://dx.doi.org/10.21146/0042-8744-2021-9-173-183.

Full text
Abstract:
The article analyzes Martin Heidegger’s idea of creating a special phenomenol­ogy of religion at an early stage of his work, which was obviously inspired by the fashion for the study of religion, which was also caused by R. Otto’s The Holy. It is proved that some of the philosophical ideas of early M. Heideg­ger, especially in his The Phenomenology of Religious Life, are in tune with Otto’s thought and are close to the phenomenological tradition of religious stud­ies. But late M. Heidegger departs from these ideas, using the category of Holy as applied to the study of artistic and poetic creativity. Further, the article ana­lyzes the existential of horror, which plays a significant role in the second stage of M. Heidegger's work, which is also in many ways similar to the description of the characteristics of numinous feeling by R. Otto. The article separately ana­lyzes the specifics of the two concepts Angst and Furcht, for this purpose paral­lels are drawn with the works of S. Kierkegaard, S. Freud, G. van der Leeuw. It is suggested that the proximity of R. Otto’s and M. Heidegger’s approaches to this issue is more due to the cultural context than to direct influence, and it does not provide sufficient ground for a serious convergence of the phenomenology of religion and the ideas of M. Heidegger’s philosophy of the period of Being and Time. Although this does not deny the fact that some phenomenologists later turned to the philosophy of M. Heidegger, seeing it as a support for the construc­tion of their theories.
APA, Harvard, Vancouver, ISO, and other styles
9

Kuchinov, Eugene. "From Heidegger to Pantechnical Anarchy." Revista Perspectiva Filosófica - ISSN: 2357-9986 49, no. 3 (August 11, 2022): 121. http://dx.doi.org/10.51359/2357-9986.2022.254746.

Full text
Abstract:
Why after Heidegger (?)What does it mean to raise the question concerning technology after Heidegger? The average form of the answer could be summed up in one key point: today we must, literally following the way of Heidegger, entrust the question of technology to the matter of thought, by default sharing the belief that this question has no technical solution.Along the way, we must accept the reference point of Heidegger’s thinking, which is a variation of the ontological difference (being is essentially different from a being, from beings) and which is that “the essence of technology is by no means anything technological.”1 This reference point implies the rejection of the instrumental and anthropological definition of technology and is a condition for the release of thought into the open, where only one can get the growth of the saving power (whichwill also, probably, not be anything technical).In other words, to be ‘after Heidegger,’ on average, means to follow his way, moving along it further into the free openness of the ontological relationship (of thought) to technology.However, the extreme form of the answer, to which Heidegger himself pushes us, would suggest something different.He begins manuscripts of the 1940s dealing with modern technology by asking: “[w]hy should the non-intermittent statements of opinion about ‘technology’ be increased by one more?”2 This question marks the task of talking about technology in a way that no one has ever talked about before.It is obvious that today the drama of this question is complicated precisely by the situation that has developed ‘after Heidegger,’ that is, in the conditions when ‘the non-intermittent statements of opinion’ about technologyare produced exactly in the order of following Heidegger’s way.In order to dramatically repeat and put this ‘why,’ today it would be necessary to rather go against Heidegger and talk about technology in a way that no one else, including Heidegger himself, has ever said.So there are two forms of how to be ‘after Heidegger.’The average form: to be on the side of Heidegger, to speak with his voice, to be possessed by Heidegger3; and the extreme form: to be against Heidegger, to force him to speak with a voice other than his own, to make him possessed. The averaged form opens up a space of safety (there is nothing safer for ‘after Heidegger’ thinking than to rant about the dangers of technology). The extreme form opens up a space in which exactly what Heidegger warned about happened.We will take the way of extreme form.This does not mean that we will not listen to and hear what Heidegger says about technology, it means that we will take what he says to the extreme.Pushing to the extreme is possible in two ways: criticism and anomalous encounters.Critically, we will ask how far Heidegger goes in rejecting anthropologism and instrumentalism, in rejection, on the implementation of which the credibility of his main theses depends.If Heidegger does not bring it to the end, then as a result of a chain reaction, two of his key theses come into question: that the essence of technology is by no means anything technological, and that the question of technology is resolved by means of thought, not technically.Critical pushing to the extreme makes Heidegger flammable and explosive, open to encounters and abnormal rapprochements; criticism releases demonic Heidegger doubles who stand on the other side of the question of technology, putting it from the point of view of technics itself.As anomalous counterparts of Heidegger, we will have the pananarchistGordin Brothers, whose texts, if Heidegger had addressed them, would have forced him to feel them as embodiments of the demonry of technology (which Heidegger, as we know, refused to recognize4).They ask a question similar to Heidegger’s question, but arrive at diametrically opposite conclusions.
APA, Harvard, Vancouver, ISO, and other styles
10

Lambeth, Morganna. "The Role of Receptivity in Heidegger’s Kant Interpretation." Heidegger Circle Proceedings 55 (2021): 247–63. http://dx.doi.org/10.5840/heideggercircle20215518.

Full text
Abstract:
Commentators on Heidegger’s late-1920s interpretation of Kant often argue that Heidegger reveals himself in this work to be a philosopher of receptivity: Heidegger gives pride of place to the passive aspects of human cognition, our “openness to the world,” over against activity, spontaneity, and understanding (Gordon, 2010, p.7). On this view, Heidegger’s contribution to the transcendental tradition is offering an “affective transcendentalism” (Engelland, 2017, p.223): in response to the central question of transcendental philosophy – What are the prior conditions that enable and structure our experience? – Heidegger emphasizes the prior affectivity that preconditions our experience. While Heidegger’s position, so construed, may appear an exciting strain of transcendental philosophy, it likewise seems to be a considerable departure from Kant. After all, Kant insisted that both spontaneity and receptivity are required for human cognition; this is often referred to as Kant’s “discursivity thesis”. In Kant’s well-known formulation connecting our passively receiving intuitions and actively organizing concepts, “thoughts without content are empty, and intuitions without concepts are blind” (A51/B75). Therefore, the idea that Heidegger defends a philosophy of receptivity in his interpretive works on Kant contributes to the common view that Heidegger is a bad interpreter of Kant. I challenge the claim that Heidegger defends a philosophy of receptivity in his interpretive works on Kant. This claim derives its plausibility from Heidegger’s opening discussion of intuition, where Heidegger does insist that “thinking is in the service of intuition.” While this discussion grants a kind of primacy to sensibility – in particular, our faculty of sensibility explains why human cognition is finite – I suggest that it does not compromise Kant’s discursivity thesis. Heidegger affirms, with Kant, that understanding and sensibility, two distinct capacities or faculties, are required for cognition. Further, I argue that Heidegger’s claim that sensibility plays a “leading role” in cognition is merely the beginning of Heidegger’s argument; it is not his main intervention. For Heidegger is concerned not with cognition, but with the source of cognition: the very constitution of the human being. And this source, Heidegger insists, is both receptive and spontaneous. Heidegger’s central thesis – that we must consider the imagination to be the fundamental cognitive faculty in Kant – rests crucially on the claim that the imagination is both receptive and spontaneous. Under the consensus reading of Heidegger’s interpretation of Kant, Heidegger is supposed to be a perfect foil to the Neo-Kantian interpretation of Kant: where the Neo-Kantians privilege spontaneity, Heidegger privileges receptivity. While Heidegger is certainly critical of the Neo-Kantian prioritization of spontaneity, I argue that we must rethink Heidegger’s relationship to the Neo-Kantian view. Heidegger’s main thesis in the Kant interpretation – that the imagination, a faculty that is both spontaneous or receptive, is the “common root” of sensibility and understanding – answers a question that Heidegger takes up from the Marburg Neo-Kantians: what is the origin that unifies the faculties of sensibility and understanding? While the Neo-Kantians insist on an origin in the spontaneous faculty of understanding, Heidegger suggests instead that the origin is the receptive and spontaneous faculty of imagination. Where the Neo-Kantians overemphasize spontaneity, Heidegger restores balance. Ultimately, Heidegger does not prioritize receptivity in his reading of Kant; rather, Heidegger offers a transcendental philosophy that inquires more deeply into the unified receptivity and spontaneity that characterizes the human being.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Heidegger"

1

Cornejo, Santibáñez José Pedro [Verfasser]. "Sein und „Sein“ : Mit Heidegger, gegen Heidegger, über Heidegger hinaus / José Pedro Cornejo." Baden-Baden : Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://d-nb.info/1222360845/34.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Anelli, Alberto. "Heidegger und die Theologie : Prolegomena zur zukünftigen theologischen Nutzung des Denkens Martin Heideggers /." Würzburg : Ergon-Verl, 2008. http://d-nb.info/991312058/04.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Genc, Alisan. "Heidegger&#039." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614637/index.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Arslan, Mahmuthan. "Heidegger&#039." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614641/index.pdf.

Full text
Abstract:
This thesis explores Heidegger'
s Hö
lderlin interpretations to exhibit Heidegger'
s thoughts on history as a destiny of a people. The feast as the occasion of the encounter of gods and men will be set as the the inception of the history and the time of the balanced destiny. The course of history will be explained as a result of compliance and accordance with destiny, other than being an output of cause-effect chain.
APA, Harvard, Vancouver, ISO, and other styles
5

Schneider, Ulrich Johannes. "Foucault und Heidegger." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148873.

Full text
Abstract:
Heidegger wird neben Sartre, Wittgenstein oder Habermas als eine prägende Gestalt des philosophischen Denkens zitiert, meist im Vorübergehen. Erst in seinem allerletzten Interview bekennt Foucault 1984, daß die Auseinandersetzung mit Heidegger sein eigenes philosophisches Denken angestoßen habe. Man sieht methodische Parallelen zwischen Heideggers Verfallsgeschichte des Abendlandes und Foucaults archäologisch-genealogischer Vernunftkritik. Man spürt gemeinsamen Quellen nach, etwa dem vor-logischen und vor-moralischen Denken der alten Griechen oder dem Machtdenker Nietzsche. Man erkennt gemeinsame Themen wie das Humanismusproblern, Tod und Endlichkeit. Es bleibt dagegen schwierig, trotz der interpretierbaren thematischen Nähe beider Denker zueinander und jenseits der expliziten Verweise Foucaults auf Heidegger, auch im philosophischen Gestus Foucaults eine Rezeption Heideggers anzuerkennen.
APA, Harvard, Vancouver, ISO, and other styles
6

Wolfshagen, Denis. "L'espace chez Heidegger." Mémoire, Université de Sherbrooke, 1991. http://hdl.handle.net/11143/7901.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Taminiaux, Jacques. "Heidegger and Arete." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113186.

Full text
Abstract:
The word arete is not found in Being and time, even though it uses a large number of Greek terms. According to the most recent index, the Marbourg lectures that mark the genesis of the 1927 work, do not use it either. Nevertheless, they deal with Greek texts in which the use of the word arete is frequent. Only the 1924 course on Plato's The Sophistuses the word, rarely in its introduction that deals with the Nichomachean Ethics. This paper intends to elucidate this discretion. It is due to a deliberate absorption of ethics into ontology.
La palabra areté no figura en Ser y tiempo, que sin embargo usa un gran número de términos griegos. Según el índice más reciente, las lecciones de Marburgo, que marcan la génesis del libro de 1927, no la utilizan tampoco aún cuando ellas tratan de textos griegos en los que el uso de la palabra areté es frecuente. Solamente el curso de 1924 sobre El Sofista de Platón utiliza la palabra, aunque muy escasamente,en su introducción que trata sobre la Ética a Nicómaco. El artículo se propone dilucidar esta discreción. Ella se debe a una absorción deliberadade la ética en la ontología.
APA, Harvard, Vancouver, ISO, and other styles
8

Taminiaux, Jacques. "Arendt y Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112824.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Schneider, Ulrich Johannes. "Foucault und Heidegger." Campus-Verl, 2001. https://ul.qucosa.de/id/qucosa%3A12750.

Full text
Abstract:
Heidegger wird neben Sartre, Wittgenstein oder Habermas als eine prägende Gestalt des philosophischen Denkens zitiert, meist im Vorübergehen. Erst in seinem allerletzten Interview bekennt Foucault 1984, daß die Auseinandersetzung mit Heidegger sein eigenes philosophisches Denken angestoßen habe. Man sieht methodische Parallelen zwischen Heideggers Verfallsgeschichte des Abendlandes und Foucaults archäologisch-genealogischer Vernunftkritik. Man spürt gemeinsamen Quellen nach, etwa dem vor-logischen und vor-moralischen Denken der alten Griechen oder dem Machtdenker Nietzsche. Man erkennt gemeinsame Themen wie das Humanismusproblern, Tod und Endlichkeit. Es bleibt dagegen schwierig, trotz der interpretierbaren thematischen Nähe beider Denker zueinander und jenseits der expliziten Verweise Foucaults auf Heidegger, auch im philosophischen Gestus Foucaults eine Rezeption Heideggers anzuerkennen.
APA, Harvard, Vancouver, ISO, and other styles
10

Froment-Meurice, Marc. "Poétique de Heidegger." Nice, 1992. http://www.theses.fr/1992NICE2024.

Full text
Abstract:
La pensée de Heidegger, tout en restant strictement philosophique, recourt explicitement à la poésie, surtout celle de Hölderlin, pour légitimer sa tâche propre. Il faut donc élucider le sens et la nécessité de ce détour par l'étranger. Il implique d'abord une transformation radicale du rapport au langage, libéré de l'humanisme métaphysique, mais aussi du statut de l'œuvre d'art et même des fondements politiques d'une humanité historiale. A la poésie ramenée au seul nom de Hölderlin se voit confiée la mission d'une institution de l'être, mais cette identification violente (du sens, du nom propre et en général de la lettre) trouve dans sa légitimité même les motifs de son nécessaire échec. Une dernière section montre les limites de l'entreprise : l'essence de la technique moderne et le statut de l'évènement (ereignis) constituent les deux éventualités adverses auxquelles mène la démarche ultime de Heidegger, qu'on pourrait (sous toutes réserves) appeler post moderne
Heidegger's thought, white beinq strictly philosophical, explicietely implies a debate with poetry, especially Hölderlin's one, in order to legitimate its owen project. This detour via anotjer means of expression, the refore, should he explained in its meaning and inner necessity. It implies a radical subversion of the relationship to language, a deconstruction of metaphysical structures and grammar, but also a reevaluation of the status of the work of art in its foundations, with all the political consequences that a fundamental ontology can bring. Poetry reduced to the only name of Hölderlin is given the task of a foundation of being, but this violent identification (meaning, proper name, and textuality) leads, in its very legitimacy, to a necessary failure. In the last chapters, the limits of this poetics are drawn : the essence of modern technology as freedom, and the nature of the event (ereignis) are the two opposite possibilities on the heideggerian pathway in the posfmodern era
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Heidegger"

1

Løgstrup, K. E. Martin Heidegger: Med appendiks om Heideggers kunstfilosofi. Frederiksberg: Det Lille Forlag, 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Cooper, David Edward, and David E. Cooper. Heidegger. London: Claridge Press, 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

1979-, Cimino Antonio, ed. Heidegger. Roma: Carocci, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

1976-, Caron Maxence, Benoist Jocelyn 1968-, Boutot Alain, and Berne Vincent, eds. Heidegger. Paris: Cerf, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Giorgio, Penzo, ed. Heidegger. Brescia: Morcelliana, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Inwood, Michael J. Heidegger. Freiburg im Breisgau: Herder, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Blanchard, Jean-Pierre. Heidegger. Puiseaux: Pardès, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Vattimo, Gianni. Heidegger. Milano: BookTime, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Vincenzo, Costa. Heidegger. [Brescia, Italy]: La scuola, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Stéphane, Haber, ed. Heidegger. Besançon: Presses universitaires de Franche-Comté, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Heidegger"

1

Kac, Mark, Gian-Carlo Rota, and Jacob T. Schwartz. "Heidegger." In Discrete Thoughts, 247–52. Boston, MA: Birkhäuser Boston, 1986. http://dx.doi.org/10.1007/978-1-4899-6667-4_24.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Kac, Mark, Gian-Carlo Rota, and Jacob T. Schwartz. "Heidegger." In Discrete Thoughts, 247–52. Boston, MA: Birkhäuser Boston, 1992. http://dx.doi.org/10.1007/978-0-8176-4775-9_24.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Buchheim, Iris. "Heidegger." In Hölderlin-Handbuch, 443–49. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-04878-3_39.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Elm, Ralf. "Heidegger." In Hans Jonas-Handbuch, 28–34. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05723-5_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Buchheim, Iris. "Heidegger." In Hölderlin-Handbuch, 432–38. Stuttgart: J.B. Metzler, 2011. http://dx.doi.org/10.1007/978-3-476-00659-2_35.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Caputo, John D. "Heidegger." In A Companion to Continental Philosophy, 223–36. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch18.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Mawson, Chris. "Heidegger." In Psychoanalysis and Anxiety: From Knowing to Being, 17–32. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429055812-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Hughes, Emily, and Marilyn Stendera. "Heidegger." In Heidegger’s Alternative History of Time, 193–225. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003366904-15.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Filler, James. "Heidegger." In Heidegger, Neoplatonism, and the History of Being, 199–256. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-30907-6_5.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Elgat, Guy. "Heidegger." In Being Guilty, 241–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197605561.003.0007.

Full text
Abstract:
This chapter argues that Martin Heidegger can be read as providing a synthesis of sorts of the views considered in the previous chapters. Specifically, it focuses on Heidegger’s analysis of Being-guilty in his Being and Time and argues that while for Heidegger we are indeed not causa sui, as the naturalists hold, we are nevertheless guilty as such or are characterized by ontological guilt, as the metaphysicians hold, and this is because for Heidegger, not being causa sui is a condition of our ontological guilt. Moreover, it is our Being-guilty that makes our factical or empirical guilt possible. After introducing some of the main concepts and themes of Heidegger’s discussion, the chapter turns to reconstruct Heidegger’s transcendental argument to the effect that our Being-guilty is a necessary condition of the possibility of factical guilt. It then turns to discuss Heidegger’s concepts of the call of conscience and of wanting-to-have-a-conscience.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Heidegger"

1

Mansouri, Mehrdad, Ali Arab, Zahra Zohrevand, and Martin Ester. "Heidegger: Interpretable Temporal Causal Discovery." In KDD '20: The 26th ACM SIGKDD Conference on Knowledge Discovery and Data Mining. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3394486.3403220.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Kralik, Roman. "HEIDEGGER AND CARNAP � INCONSUMERABLE INTERACTIONS." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.1/s09.014.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Lacerda Nobre, Angela, Rogério Duarte, and Marc Jacquinet. "Heidegger, Technology and Sustainability - Between Intentionality, Accountability and Empowerment." In 19th International Conference on Enterprise Information Systems. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0006372401860190.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

van Paassen, M. M. "Heidegger versus Carthesian Dualism or where is my hammer?" In 2010 IEEE International Conference on Systems, Man and Cybernetics - SMC. IEEE, 2010. http://dx.doi.org/10.1109/icsmc.2010.5642318.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Vonková, Erika. "Zamyšlení nad „subjektivitou robotů“." In 100 let R. U. R. Brno: Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9688-2020-9.

Full text
Abstract:
In the fi rst part of the text, the author presents the reasons that in the future will make one create robots that will be endowed with subjectivity. In the second part the author selects a phenomenological approach from the possible philosophical approaches to the creation of robot subjectivity. She gradually presents her construction of robot subjectivity from a perspective inspired by Husserl, Heidegger and Sartre. At the end of the text, the author demonstrates that an approach inspired by Husserl and Heidegger would lead to the creation of a non -free, human -dependent robot. On the contrary, an approach inspired by Sartre would lead to the creation of a free robot.
APA, Harvard, Vancouver, ISO, and other styles
6

Lozovanu, Ecaterina, Andrei Perciun, and Alexandru Lupusor. "Comprehension, Possibility and Death. The Justification of the Ontological Understanding of Death." In 12th International Conference on Electronics, Communications and Computing. Technical University of Moldova, 2022. http://dx.doi.org/10.52326/ic-ecco.2022/kbs.03.

Full text
Abstract:
If death is revealed to us, in our human experience, as a certainty, one of the decisive questions of explaining our human condition aims at questioning and justifying this certainty. One of the authors who tackles this question is the German thinker, Martin Heidegger. According to him, death is understood and described, through a phenomenological and hermeneutical explanation, as an inner existential possibility as an ontological condition of the human being. This understanding has received various criticisms from contemporary philosophers. One of these belongs to Bartrand Schumacher who sustains that the only ontological understanding of existence cannot provide a certainty of its own end. In this way, Schumacher opposes an ontic meaning to the Heideggerian ontological understanding of death. In response to Schumacher’s critics we propose to look more deeply at the concept of possibility as the key-concept in the Heidegger’s ontological understanding of death.
APA, Harvard, Vancouver, ISO, and other styles
7

Pitta, Maurício Fernando, and José Fernandes Weber. "HEIDEGGER E SLOTERDIJK SOBRE A NOÇÃO DE “ESPAÇO INTERIOR” EM RILKE." In XI Seminário de Pesquisa em Ciencias Humanas. São Paulo: Editora Edgard Blücher, 2016. http://dx.doi.org/10.5151/sosci-xisepech-gt10_225.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Pitta, Maurício Fernando, and José Fernandes Weber. "HEIDEGGER E SLOTERDIJK SOBRE A NOÇÃO DE “ESPAÇO INTERIOR” EM RILKE." In XI Seminário de Pesquisa em Ciencias Humanas. São Paulo: Editora Edgard Blücher, 2016. http://dx.doi.org/10.5151/sosci-xisepech-gt10_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Ambrozy, Marian. "CONTINUITY AND DISCRETION IN EPISTEMOLOGY IN THE WORK OF MARTIN HEIDEGGER." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.071.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Glazkov, Alexander. "Existential Onto-phenomenology of M. Heidegger and Theological Representation of Temporality." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.014.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Heidegger"

1

Rueda Rodríguez, Paola Andrea. Explorando el enfoque fenomenológico-existencial y su relevancia en la comprensión del conocimiento en Psicología. Ediciones Universidad Cooperativa de Colombia, November 2023. http://dx.doi.org/10.16925/gclc.47.

Full text
Abstract:
En este texto, se aborda la concepción existencial del conocimiento y se destaca la importancia de considerar al ser humano como parte integral de la experiencia científica. Se cuestiona la existencia de un bienestar subjetivo u objetivo separado de la experiencia personal y se plantea la necesidad de una comprensión epistemológica que reconozca la influencia del ser humano en la construcción del conocimiento. En vista de lo anterior, se mencionan expresiones actuales en psicología, como el “bienestar subjetivo” y la “evaluación objetiva”, y se plantea la pregunta de si existe algún bienestar que pueda ser reconocido por quienes lo experimentan. Se critica la idea de que la evaluación del bienestar se origine únicamente en el sentimiento de bienestar de un investigador que ha desarrollado una escala para medirlo; y a su vez se plantea la posibilidad de un “bienestar objetivo” que sea independiente de los asuntos individuales. Por último, se discute la terminología utilizada en el campo científico, como los términos “subjetivo” y “objetivo”, y se cuestiona si estos califican en el aspecto epistemológico. Por un lado, se argumenta que es necesario superar una postura epistemológica que excluye la presencia humana en los procesos científicos y se propone una comprensión más amplia y holística del conocimiento; por otro lado, se hace referencia a la fenomenología existencial de Heidegger y se sostiene que el conocimiento adquiere su sentido original desde el modo humano de ser. De tal manera, se plantea que el problema del conocimiento implica una discusión ontológica y se subraya que, al excluir la presencia humana en los procedimientos científicos, se limita y empobrece el conocimiento resultante.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Heidegger' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography