Dissertations / Theses on the topic 'Heidegger'
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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.
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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.
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Genc, Alisan. "Heidegger'." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614637/index.pdf.
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Arslan, Mahmuthan. "Heidegger'." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614641/index.pdf.
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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.
5
Schneider, Ulrich Johannes. "Foucault und Heidegger." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148873.
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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.
6
Wolfshagen, Denis. "L'espace chez Heidegger." Mémoire, Université de Sherbrooke, 1991. http://hdl.handle.net/11143/7901.
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Taminiaux, Jacques. "Heidegger and Arete." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113186.
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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.
8
Taminiaux, Jacques. "Arendt y Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112824.
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9
Schneider, Ulrich Johannes. "Foucault und Heidegger." Campus-Verl, 2001. https://ul.qucosa.de/id/qucosa%3A12750.
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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.
10
Froment-Meurice, Marc. "Poétique de Heidegger." Nice, 1992. http://www.theses.fr/1992NICE2024.
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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 moderneHeidegger'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
11
Lin, Tung-Lung. "The Heidegger Collection." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2626/.
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The dissertation consists of two parts: (1) the essay and (2) the composition. The essay elucidates the composer's creative process of the orchestral works, The Heidegger Collection. The Heidegger Collection has five movements. The titles of each movement are derived from the key philosophical concepts from Heidegger's most significant writing, Being and Time: (1) State-of-Mind, (2) Idle-Talk, (3) Moment-of-Vision, (4) Dread, and (5) Being-towards-the-End. The essay discusses the meanings of the five concepts, and explains how I express my reaction to Heidegger's thinking through music composition. The essay also discusses the essential musical language of The Heidegger Collection, such as interval cycles, polyrhythmic patterns, algorithmic elements, portamento effects, chaos theory, and oriental influence.
12
Anelli, Alberto. "Heidegger und die Theologie Prolegomena zur zukünftigen theologischen Nutzung des Denkens Martin Heideggers." Würzburg Ergon-Verl, 2007. http://d-nb.info/991312058/04.
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Blondel-Parfait, Nicole. "Especial centenario del nacimiento de Martin Heidegger: Heidegger y la política." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112935.
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14
Stagi, Pierfrancesco. "Der faktische Gott /." Würzburg : Königshausen & Neumann, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2927727&prov=M&dok_var=1&dok_ext=htm.
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15
Tirelli, Soriente Guillermo Adrian. "L’indicible. Heidegger, Lévinas, Wittgenstein." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040199.
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W. von Humboldt introduit une pensée romantique du langage, s’éloignant ainsi des interprétations nées chez les philosophes grecs. La langue est considérée digne d’une étude philosophique sérieuse.Plus tard, les courants contemporains du langage élaborent de nouveaux rapports entre langue et réalité. La tradition herméneutique et, principalement, le tournant linguistique donnent une clé de compréhension des philosophes du vingtième siècle. En outre, la lecture constructiviste de Derrida est aussi considérée mais ses atouts sont finalement contestés en estimant l’argumentation de Marion.Dans ce cadre, les philosophies de Heidegger, Lévinas et Wittgenstein sont abordées, d’abord dans une étude du rapport entre langue et être et ensuite dans des problématiques discrètes qui illuminent le sujet.Au fil du texte, la question sur l’indicible et sur les limites du langage est toujours présente et guide le récit.Les analyses faites sur des œuvres principales des trois philosophes ainsi que des critiques faites à ce propos signalent tant le rejet de l’héritage métaphysique traditionnel et de sa conception du langage que des nouvelles façons de considérer le rôle du langage dans la philosophie contemporaine. Pour chaque philosophe, en dépit des différences, la langue devient centrale et sa source se trouve en elle-même.Ces analyses mènent à l’affirmation qu’il n y a pas de place pour un indicible proprement dit dans leurs pensées. Au contraire, le tournant vers le langage a pris le chemin vers une dicibilité totaleW. von Humboldt introduced a romantic approach to language, far from the interpretations which originated with the Greek philosophers. Language is considered worthy of serious philosophical study.Later, new relationships between language and reality would develop from contemporary thought about language. The hermeneutics tradition and, mainly, the linguistic turn provide a key to understanding the philosophers of the twentieth century. The text also considers a constructivist reading of Derrida but such a reading is ultimately weakened by Marion’s argumentation.In this context, the philosophies of Heidegger, Levinas and Wittgenstein are discussed, first in a study of the relationship between language and being, then in terms of more specific issues which help to throw light on the subject.In the course of the text, the question of the unsayable and of the limits of language is always present and guides the discourse.Analyses of major works of the three philosophers and their critics show a rejection of inherited metaphysical conceptions and the consequent views of language as well as new ways of looking at the role of language in contemporary philosophy. For every philosopher, despite their differences, language becomes central and its source is found in itself.These analyses lead to the assertion that there is no place for a proper unsayable in the thought of the three philosophers. On the contrary, the turn towards language has forged a path to a full sayability
16
Burnham, Hugh Douglas. "Kant, Heidegger and spacing." Thesis, University of Warwick, 1992. http://wrap.warwick.ac.uk/55858/.
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Kant's metaphysics of space periods is explored via his in both the pre-critical and critical relation to Leibniz, the incongruent counterparts argument, and the distinctive arguments of the Transcendental Aesthetic. Sequentially, Heidegger's phenomenology of space from the period of Being and Time is explicated in terms of concepts like deseverance, directionality, region and equipmentality. The two analyses are found to overlap on several key points. These include: the priority of the whole over the parts, openness, and exteriority and thus non-discursivity. The points of overlap we call 'spacing' . Through further analyses, it is discovered that the concepts of spacing are precisely the concepts required by these two philosophers even when they treat of subjects not normally considered essentially spacial. These subjects include the nature of temporal relations, of selfhood and self-constancy, and of the experience and significance of art. The importance of spacing for these subjects is individually discussed, as are possible reasons why the language of space should be required.
17
James, Simon Paul. "Heidegger and environmental ethics." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3958/.
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This thesis presents an environmental ethic based on the philosophy of Martin Heidegger. Chapter One uses Heidegger's conception of 'dwelling' as the basis for a satisfying account of the 'otherness' or alterity of nature. Chapter Two draws upon Heidegger's writings on 'the dif-ference', Madhyamaka Buddhist philosophy and the metaphysics of Alfred North Whitehead to develop a 'dialectical' conception of holism which can accommodate both the account of alterity presented in Chapter One and an account of the intrinsic value of individual beings. Chapter Three frames this conception of environmental holism in terms of ethics. It is argued that Heidegger's ideal of 'releasement' can be thought of as an essential 'function' of humans, the exercise of which promotes human flourishing. Extending this Aristotelian line of reasoning, it is shown how one can draw upon Heidegger's philosophy to articulate a form of environmental virtue ethic. Chapter Four investigates the charge that Heidegger's later thought is quietistic, a general allegation which is analysed into four interrelated specific charges: 1) the accusation that Heidegger is advocating a passive withdrawal from the world; 2) Adorno's charge in Negative Dialectics that Heidegger's philosophy is inimical to critical thought; 3) the objection that Heidegger is unable to deal adequately with either interhuman relations or the relations between humans and nonhuman animals; and 4) the charge that Heidegger's later writings cannot be brought to bear upon practical environmental issues. In answer to this last objection, case studies are presented of two environmental issues: 1) the environmental impact of tourism; and 2) the practice of environmental restoration.
18
Horrocks, Stephen. "Heidegger and nurse education." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1062/.
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19
Carmona, Tabja Miguel. "De Stirner desde Heidegger." Tesis, Universidad de Chile, 2013. http://www.repositorio.uchile.cl/handle/2250/115691.
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Informe de Seminario para optar al grado de Licenciado en FilosofíaEste trabajo se inscribe en uno mayor que trata de la relación entre la tradición y la filosofía: en qué medida ésta necesita de aquella (cómo se vuelve parte fundamental de la filosofía la interpretación de textos de la tradición) y cómo llegar a ésta a partir de aquella (en qué medida hay un filosofar en esa interpretación), todo esto enmarcado dentro de los desarrollos fenomenológicos del joven Heidegger (a partir del cual surgieron estas preguntas, a partir de otras más específicas: por qué para ilustrar la modulación de la vida fáctica en que consiste la filosofía se tiene que pasar por San Pablo, o por Aristóteles, etc.). En ese sentido, este trabajo se alinea más bien con la segunda problemática: se trata de un ejercicio fenomenológico en torno a la obra de Max Stirner, El Único y su propiedad (Der Einzige und sein Eigentum).
20
Ohlsson, Jakob. "Husserl, Heidegger och intersubjektivitet." Thesis, Södertörns högskola, Filosofi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-37373.
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The discussion about Husserl's intersubjectivity theory is well established, the discussion about the same from Heidegger is not as extensive. Above all, there is little discussion about Heidegger as a critic of Husserl's intersubjectivity theory. Thus, the present paper describes Husserl's and Heidegger’s intersubjectivity theories in order to be able to account for Heidegger's criticism of Husserl's theory. The paper shows that Husserl bases his theory on empathy, while Heidegger bases it on the care of the equipment world, the They, everyday existence and the public. Heidegger criticizes Husserl for assuming the subject with an inner authentic core on which social and cultural life is incorporated. According to Heidegger, the most primary condition for humans is that we live in a shared world with other people.
21
Taminiaux, Jacques. "Heidegger y la areté." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112732.
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Guibal, Francis. "Between Levinas and Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112813.
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Levinas' open admiration for Heidegger's thought doesn't exclude explicit and fundamental elements of differentiation and critique that the A. examines throughout the paper's three parts. In the first part, Levinas' relation to Heidegger is explained as a progressive taking distance that searches the meaning of ontological experience, not by penetrating in it but by abandoning it thanks to the metaphysical irruption of human countenance, and by pretending to subordinate the idea of Being to that of the Good or the Infinite (Jewish?). The second part makes a critica! presentation of Levinas' description of Heidegger's closureof Dasein, whose interrogation of being would keep him within his own horizon, and which would prevent him from actually opening himself to the alterity of another man excluding thus all possible ethics and falling into a sort of barbarousness of being. The third part pretends to show -from the common soil of Husserlian phenomenology- some unerasable differences between both authors, in spite of which, even in their extreme distance, the shepherd of being and the vigilant of the other may invite us to a renewed thought of man' s responsibility as the deepest kernel of his humanity. The accent in the (ontological) difference or in the (human) alterity has, nevertheless, very different consequences in the ethic and polítical contents of such a demand to responsibility.La declarada admiración de Levinas por el pensamiento de Heidegger no excluye explícitos y fundamentales elementos de diferenciación y crítica que el autor examina a lo largo de las tres partes del presente artículo. En la primera parte se expone la relación de Levinas a Heidegger en términos de un progresivo alejamiento que busca el significado de la experiencia ontológica no profundizando en ella sino saliendo de ella gracias a la irrupción metafísica del rostro humano y que pretende también subordinar la idea del Ser a la del Bien o del Infinito (¿judíos?). La segunda parte presenta críticamente la caracterización de Levinas de la cerrazón del Dasein heideggeriano, cuya interrogación por el Ser lo mantendría dentro de sus propios horizontes, lo que le impediría abrirse efectivamente a la alteridad del otro hombre excluyendo así toda posible ética y cayendo en una suerte de barbarie del ser. La tercera parte pretende mostrar -desde el suelo común de la fenomenología husserliana- algunas diferencias imborrables entre ambos autores, pese a que, hasta en su distancia extrema el pastor del ser y el vigilante del otro puedan invitamos a un pensamiento renovado de la responsabilidad del hombre como núcleo más profundo de su humanidad. El acento en la diferencia (ontológica) o en la alteridad (humana) tiene, sin embargo, consecuencias muy diferentes en los contenidos éticos y políticos de tal exigencia a la responsabilidad.
23
Camino, Federico. "Ser y tiempo (Heidegger)." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/119235.
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Atacado, celebrado, discutido, interpretado desde las más diversas perspectivas, Ser y Tiempo, que Heidegger publicara en 1927, es, sin duda, uno de los libros más importantes del siglo veinte. A su estudio estuvo dedicado el presente seminario, cuyo objetivo no fue ni la presentación global de esa obra ni un análisis detallado del texto, sino el de ser una introducción a algunos de sus temas fundamentales.
24
López, Jorge. "Heidegger y la epistemología." Tesis, Universidad de Chile, 2002. http://repositorio.uchile.cl/handle/2250/108771.
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En esta tesis investigué el pensamiento de Martín Heidegger con el propósito de explicitar su
relación con la epistemología.
He reformulado algunas concepciones que aparecen en los textos de Heidegger en términos
semánticamente equivalentes, articulando las enunciaciones expuestas en diferentes obras con
los significados propios de la comunidad científica.
25
Hawkins, Devon M. "Schelling, Heidegger, and Evil." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429262478.
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26
Dulau, Pierre. "Heidegger : Poésie et Technique." Paris 4, 2003. http://www.theses.fr/2003PA040059.
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L'objet de cette étude est d'interroger les différents rapports qui, au sein de la pensée de Heidegger et à partir d'elle, lient les notions de poésie et de technique. La question posée est celle de la contradiction apparemment irréductible entre une technicisation croissante des expériences de la présence (par le biais des prothèses et des interfaces techniques) dans le sens d'une utilité et d'un rendement mesurables, et la persistance insolite, au sein d'un tel devenir, d'une parole désintéressée. En quoi le poème nous renseigne-t-il sur le sens d'un mouvement technique qui conduit à la transformation irréversible de la présence ? En quoi le poème constitue-t-il un document philosophique majeur pour comprendre cette redétermination de l'expérience ? A partir d'une étude des principaux textes de Heidegger ainsi que sur la base de commentaires de poèmes qui lui sont contemporains, ce travail doit permettre d'envisager les enjeux actuels de la pensée du rapport entre poésie et techniqueThe purpose of this research is the examination of the relationship between Poetry and Technique as conceived by Heidegger and derived from his work. Is there not a seemingly irreconcilable contradiction ? On the one hand our grasp of reality is increasingly being measured as to its usefulness and benefit by technical means. Yet, on the other hand, Poetry persists and continues to be, for no evident practical purpose. To what extent does Poetry enlighten us on how Technique is evolving, causing in the process radical changes in humankind's response of the world ? To what extent can Poetry be considered as philosophical evidence essential to understanding this re-definition of humankind's experience ? This research is based on the study of Heidegger's most important writings as well as on commentaries of poems by his contemporaries. It offers us an opportunity to reflect on current thought regarding the relationship between Poetry and Technique
27
Mawhūb, Muḥammad. "Heidegger critique de Husserl." Paris 8, 1997. http://www.theses.fr/1997PA081869.
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Désobstruant la phénoménologie husserlienne de l'impasse où l'a menée son attachement à l'ego cartésien, Heidegger s'est ainsi donné les moyens de penser l'autre. Dès lors, tout un réseau de concepts et de procédés qui tourne autour de la représentation est déconstruire : objet, sujet, intentionnalité, science, vérité, évidence, scepticisme, historicisme et psychologisme
28
Quesne, Philippe. "Les recherches philosophiques de Heidegger : la méthode phénoménologique du jeune Heidegger (1919-1922)." Paris 10, 1999. http://www.theses.fr/1999PA100030.
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Le point de depart de cette these est la prise au serieux de la philosophie comme connaissance, a la difference de la connaissance scientifique ou de la connaissance logique, par laquelle la philosophie formalise la connaissance scientifique, et se prive d'examiner son propre caractere de connaissance. Cette recherche n'a ete possible qu'a partir des cours de jeunesse de heidegger (1919-1922), qui peuvent etre consideres comme les recherches philosophiques de heidegger, a la difference des recherches logiques de husserl par rapport auxquelles elles se concoivent. Il s'agit pour heidegger de montrer qu'on ne peut partir du jugement, qui est predication et position, pour analyser la connaissance philosophique, mais de la question, et plus particulierement de la question exemplaire, qui permet de degager la questionnalite de la question: << gibt es. . . ?>>. A partir de la question, une methode de la connaissance philosophique est envisageable que heidegger caracterise formellement comme << indication formelle >>. Le but de heidegger est au moyen de la question d'analyser la connaissance philosophique comme pur connaitre, autrement dit, de retroceder du << connaitre quelque chose au sujet dequelque chose >>, qui est le propre de la predication, au << connaitre quelque chose >> : la pensee n'est plus un acte objectivant, mais un vecu au sens propre qui peut s'analyser phenomenologiquement. Cette methode phenomenologique d'apprehension de la pensee ne peut etre decrite a fond qu'a la condition d'etre confrontee a toutes les notions des recherches logiques de husserl, sur quoi elle se fonde.
29
Muñoz, Pérez Enrique V. "Der Mensch im Zentrum, aber nicht als Mensch : zur Konzeption des Menschen in der ontologischen Perspektive Martin Heideggers." Würzburg Ergon-Verl, 2008. http://d-nb.info/98919812X/04.
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Sentuna, Baris. "Heidegger And Derrida On Death." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12605658/index.pdf.
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This thesis is based on two readings on death. The first one is Martin Heidegger&rsquos Being and Time chapter two, part one and the second one is Jacques Derrida&rsquo
s Aporias. The first reading is based on the phenomenological analysis of death. The line of argument of Heidegger is figured out. The second reading is based on Derrida&rsquo
s deconstruction of Heidegger&rsquo
s account of death in Being and Time. The thesis and the conclusion part is based on the idea that, on death, these philosophers are fundamentally similar and radically different. This is shown by the comparison of these philosophers.
31
Leiva, Vega Carola. "El habitar genuino en Heidegger." Tesis, Universidad de Chile, 2001. http://www.repositorio.uchile.cl/handle/2250/110056.
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Tesis para optar al grado de Licenciada en FilosofíaEn la era de la técnica hemos oído bastante sobre el habitar y los modos de habitar, ya sea en círculos sociales, académicos, en pronunciamientos gubernamentales y científicos; no obstante, estas consideraciones no revelan ni alcanzan el ámbito de lo verdadero y de lo esencial. La reflexión de Heidegger sobre la época técnica, permite traer a lenguaje el pensar propiamente liberador, aquel que nos lleva a meditar la esencia, lo que en nuestro tiempo se torna lo más meditable, a fin de orientar el actual modo de habitar, de ser sobre la Tierra, y abrir nuestro Dasein a la esencia del destino [Geschick] del Ser en esta época. Tal aperturidad de nuestro Dasein es la posibilidad de esperar en el peligro del despliegue de la esencia de la técnica moderna, otro modo de adverar [Währen], revelando la riqueza e inagotabilidad del Ser mismo. La siguiente meditación pretende permanecer al lado del pensar de Heidegger, y escuchar más que leer, lo que el lenguaje [Sprache] tiene que decir, a fin de permitirle al habla, que nos concierna [anspricht] desde su esencia. Esbozaremos una comprensión a ¿qué significa preguntar por la técnica?, y cómo llegamos al planteamiento de la pregunta por ella. Tal ejercicio del pensar constituirá la etapa preparatoria para una relación libre con ella, y así poder esperar en la verdad del Ser [Wahrheit des Seins], el advenimiento de un nuevo destino del Ser. Llegaremos al momento de la mostración de la esencia como lo perdurante y otorgante [dasGawährende] desde el alba inicial en la figura del Ser en esta época: lo dis-puesto [dasGe-stell], y podremos esclarecer en qué sentido de esencia, el peligro de la esencia de la técnica moderna constituye lo confiante y perdurante, en medio de él. Veremos cómo desentrañar lo perdurante de la esencia, es decir, situar y mantener nuestra mirada apuntando al ámbito de la Lichtung, el Claror del Ser, pensando lo perdurante de la esencia, en medio de lo dis-puesto, cuidando el crecimiento de lo salvador y de este modo vincular la esencias del hombre y del Ser, en el espacio esencial, propio de cada uno y lograr la comprensión del hombre como el que habita, el habitante.
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Blackwell, Kerry J., University of Western Sydney, and Faculty of Visual and Performing Arts. "Martin Heidegger: art and technology." THESIS_FVPA_xxx_Blackwell_K.xml, 1997. http://handle.uws.edu.au:8081/1959.7/33.
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An artists's approach to studio practice reflects knowledge acquired from a variety of source. Various methods are tried, modified, and re-interpreted, culmination in a studio practice that reflects one's own understanding of process and work ethic. This process is the work and the work practice concealed in the artwork, is rarely framed in verbal language. Martin Heidegger offers a particular philosophy of work practice that is clarified in words, allowing me to place my present understanding of studio practice within the notion of Greek techne. This essay is an explication of two works by the German philosopher Martin Heidegger, namely 'The Question Concerning Technology' and 'The origin of the Work of Art.' Heidegger's notion of authentic production and truth in art, provide a contextual framework within which I place my own understanding of studio practice and creative process. This method of work practice positions the artist as facilitator, co-dependent and co-responsible with the materials and form. The artist responds to the needs of the work allowing the materials and form to interact and ultimately reveal the work's true identity. Inherent in this work practice is the artist's knowledge, technical skill and commitment to process rather than outcome. This method of work practice is used in many cultures, from eastern calligraphy to western action painting, and has influenced contemporary artists too numerous to name individually. I am indebted to them allMaster of Arts (Hons) Visual Arts
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Harvey, Sharon. "Caputo on Heidegger and ethics." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79773.
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Evaluation of Heidegger's ethical thinking or "originary ethics" is necessary due to recent ethical questions resulting from Heidegger's biography. According to John D. Caputo, Heidegger does not care for the "other". This thesis analyzes Caputo's basis for those claims along with his rejection of Heidegger's notion that our relation to poetizing is needful for an ethics in a scientific, technological age. Heidegger's ethics of non-objectification offers hope with regard not only to the domination and oppression of humans but also for non-humans as well. Heidegger's understanding of 'technique qua metaphysics' is important for addressing the political claims of Caputo.
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Niederhauser, Johannes Achill. "Heidegger on death and being." Thesis, University of Warwick, 2018. http://wrap.warwick.ac.uk/113894/.
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This thesis is a study of the role of the phenomenon of death in Heidegger's philosophy. The central argument is twofold. First, death is the fulcrum of Heidegger's philosophy. As such, second, death is a crucial key to Heidegger's thought in its entirety. Thus I claim is that a response to the question of being can be given, if one takes death into account. This thesis, therefore, investigates the four main blocks of Heidegger's philosophy and the role of death in them. I identify the four main blocks of Heidegger's philosophy as follows. First, Heidegger's early transcendental analysis of Dasein's existence. Second, the thinking of being as event. Third, Heidegger's critique of technology. Fourth, Heidegger's engagement with language. The thesis is divided into four topical parts according to these blocks. In the first part I argue that death serves as Dasein's utmost limit and as such death is constitutive of Dasein's existential possibilities. The analysis of Dasein's horizons of understanding is what leads Heidegger to turn to being itself. In the second part I identify the place of death in the thinking of the event and in Heidegger's theory of history as the history of being. I argue that death becomes an interest of being as such and is testimony to its epochs. Third, I argue that death continues to play a significant role in Heidegger's philosophy of technology. This is because the essence of technology is a mode of being itself in the sense that being allows for a certain understanding of the current technological age. Thus, technology is an interest of being itself, too, and the essence of technology is sheer availability. Heidegger begins to call death the refuge of being at this time, which indicates that death is as the utterly unavailable, the resting place of being. As such, I argue in parts III and IV, death coenables the fourfold, which is Heidegger's response to the technological world. In the fourfold things are not manipulated but form the bedrock of a shared communal world. In part IV I develop Heidegger's claim that there is an essential relation between death and language. In the information age language is reduced to a transmitter of information. Thanks to its relation with death as the utterly unavailable language retains other dimensions that elude the demands of technology.
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Federico, Penelas Federico. "Recepciones pragmatistas de Martin Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113057.
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Pragmatist Receptions of Martin Heidegger”. This paper studies theAmerican Pragmatist reception of Heidegger’s thought. The article briely presentsBrandom’s and Okrent’s readings of Heidegger, paying attention afterwards toRorty’s articulation of the Heideggerian legacy with the work of Wittgensteinand classical Pragmatists, especially Dewey. Rorty’s appropriation of Heideggerassumes a philosophical and metaphilosophical anti-essentialist commitment.This commitment requires some reading operations in relation to the lastHeidegger, who cannot be easily assimilated by the Pragmatist tradition. Thetension between irony and nostalgia will be crucial for Rorty’s appropriation ofHeidegger’s thought.En el presente trabajo se hace un recorrido por la recepción norteamericanaen clave pragmatista de la obra de Heidegger. Se presentan sucintamentelas lecturas realizadas por Brandom y Ockrent, para luego concentrarse en laarticulación que hace Rorty del legado heideggeriano con la obra de Wittgensteiny de los pragmatistas clásicos, especialmente Dewey. La apropiación rortiana deHeidegger supone un compromiso antiesencialista, a nivel ilosóico y metailosóico,que requiere una serie de operaciones de lectura en relación, especialmente,con el último Heidegger, de difícil asimilación por parte de la tradición pragmatista.La tensión entre nostalgia e ironismo será una clave de dicha apropiacióny una oportunidad para pensar sus límites.
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Domínguez, Javier. "La teoría estética en Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112990.
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El interés del artículo se centra en el carácte rpolémico de las tesis filosóficas de Heideggersobre el arte, frente a las teorías de la tradicióny las de su momento. Heidegger critica la postura estética que reduce el acontecimiento de verdadque es la experiencia de la obra de arte, aefectismo vivencial que el artista comunica yel receptor reproduce, y la versión positivistaque se coloca ante la obra como una cosa a laque se le adscriben atributos puramente subjetivos.Contra ello propone involucrar la experienciadel arte en la de la metafísica comosaber de las decisiones esenciales, permitiéndole así al arte operar en la autocomprensión del hombre de su existencia en la historia. Claves en esta polémica son los conceptos de verdad,obra, mundo y tierra.
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Ascárate, Luz, Raphael Aybar, Ethel Barja, Giancarlo Bellina, Romeld Bustamante, Josimar Castilla, Juan Ignacio Chávez, et al. "Repertorio bibliográfico sobre Martin Heidegger." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/119515.
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El Repertorio bibliográfico sobre Martin Heidegger que se presenta a continuación, reúne la información obtenida de las más de 240 revistas de filosofía disponibles en la Hemeroteca de la Pontificia Universidad Católica del Perú. El Repertorio incluye referencias bibliográficas completas de los artículos, reseñas, estudios críticos, traducciones y otros documentos que abordan la obra del importante pensador alemán hasta el año 2010.
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Ouellette, Régis. "La lecture derridienne de Heidegger." Doctoral thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/52527.
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Notre question est la suivante : à partir du programme philosophique inauguré et élaboré par Derrida autour de la question du signe dans De la garammatoloqie (1967), est-il possible de déceler et de juger de la cohérence de sa démarche et par là de comprendre son «interprétation» innovatrice de la pensée de Heidegger dont l'un des aboutissements théoriques se trouve, selon nous, dans son livre intitulé Heidegger et la question (1987)? Le programme philosophique inaugural de De la grammatologie démontre que le concept derridien d'écriture excède le phonocentrisme de la tradition métaphysique occidentale et qu'il est le fondement sans cesse différé de l'expérience de la vérité. Tout cela se reproduit-il dans les lectures derridiennes de Heidegger ?
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Botha, Catherine Frances. "Heidegger : technology, truth and language." Diss., University of Pretoria, 2001. http://hdl.handle.net/2263/30416.
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Vélez, López Germán Darío. "Heidegger : genèse d'une vie philosophique." Paris 1, 2009. http://www.theses.fr/2009PA010717.
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Dans I'un des premier séminaires réalisés par Heldegger a Frlbourg nous trouvons articulées deux idées qui constituent pour nous Ie point de départ d'une investigation particulière, d'une Investigation presque paradoxale: la recherche de la genèse, de /a source, de la vie philosophique. Ces idées sont les suivantes: la vie est expérience facticielle déjà vie" et la vie philosophique naît d'une transformation a I'intérieur de cette expérience. Or, comment se détermine cette transformation, quelle est sa motivation et quelles force s'y opposent? A partir d'une lecture et d'une analyse du premier enseignement de Heidegger. Nous traçons un chemin qui conduit a son ceuvre majeure Etre et temps. En suivant Ie fil conducteur des questions qui portent sur les Conditions de possibilité de la transformation de la vie facticielle d'où naît la vie philosophique.
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Sauvage, Jean-Marie. "Heidegger et la pensee japonaise." Lille 3, 1990. http://www.theses.fr/1990LIL30016.
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L'ouverture du japon a l'occident, qu'inaugura l'ere meiji, conduisit de nombreux intellectuels japonais sur les chemins de l'europe. Les philosophes de l'ecole de kyoto, encore appelee ecole nishida-tanabe, ainsi que quelques autres, font partie de ceux-ci. Formes a l'ecole du zen et a la philosophie occidentale, ils allerent en allemagne a la rencontre de martin heidegger, soit pour dialoguer avec lui, soit pour travailler sous sa direction. Essentiellement tourne vers les problemes poses par l'art et par l'esthetique occidentale, ce dialogue entre heidegger et lapensee japonaise prend parfois egalement les chemins d'une reflexion sur l'essence de la techinque ou d'une meditation sur le religieux. Il s'agira donc pour nous ici d'eclairer sous un jour encore nouveau en france les differents aspects de la pensee heideggerienne et de la pensee japonaise contemporaine - ontologique, phenomenologique, hermeneutique et esthetique qui furent les enjeux de cette rencontre historiqueThe japan's opening towards occident, which began during the meiji era, led a lot of japanese intellectuals on the ways to europe. The philosophers of kyoto school (or nishida-tanabe school), as well as a few others, are part of it. Shaped by zen school and occidental philosophy, they went to germany to meet martin heidegger, either to converse with him or to work under his leadership. Essentially based on the problms about art and occidental aesthetics, this dialog between heidegger and japanese thought sometimes leads to a reflexion about the essence of the technics or to a meditation about religious. The aim of this work is to give another light, quite new in france, to the different aspects of heidegger's thought and of japanese contemporary philosophy - ontological, phenomenological, hermeneutical and esthetical - which have been the stakes of this historical encounter
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Swekoski, Don G. "Rhetorical Revolutions: Heidegger and Aristotle." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1342805511.
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Haar, Michel. "Heidegger et l'essence de l'homme." Université Marc Bloch (Strasbourg) (1971-2008), 1989. http://www.theses.fr/1989STR20041.
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Corti, C. Agustín. "Zeitproblematik bei Heidegger und Augustinus /." Würzburg : Königshausen & Neumann, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2791170&prov=M&dok%5Fvar=1&dok%5Fext=htm.
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Blackwell, Kerry. "Martin Heidegger: art & technology." [S.l. : s.n.], 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030811.151320/.
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Botha, Catherine Frances. "Heidegger technology, truth and language /." Pretoria : [S.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-12192005-113542.
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Visser, Gerard. "Nietzsche en Heidegger : een confrontatie /." Nijmegen : SUN, 1989. http://catalogue.bnf.fr/ark:/12148/cb354983680.
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Sacristán, Manuel Fernández Buey Francisco. "Las ideas gnoseológicas de Heidegger /." Barcelona : Crítica, 1995. http://catalogue.bnf.fr/ark:/12148/cb371066865.
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Blackwell, Kerry J. "Martin Heidegger: art and technology." Thesis, View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/33.
Full textAbstract:
An artists's approach to studio practice reflects knowledge acquired from a variety of source. Various methods are tried, modified, and re-interpreted, culmination in a studio practice that reflects one's own understanding of process and work ethic. This process is the work and the work practice concealed in the artwork, is rarely framed in verbal language. Martin Heidegger offers a particular philosophy of work practice that is clarified in words, allowing me to place my present understanding of studio practice within the notion of Greek techne. This essay is an explication of two works by the German philosopher Martin Heidegger, namely 'The Question Concerning Technology' and 'The origin of the Work of Art.' Heidegger's notion of authentic production and truth in art, provide a contextual framework within which I place my own understanding of studio practice and creative process. This method of work practice positions the artist as facilitator, co-dependent and co-responsible with the materials and form. The artist responds to the needs of the work allowing the materials and form to interact and ultimately reveal the work's true identity. Inherent in this work practice is the artist's knowledge, technical skill and commitment to process rather than outcome. This method of work practice is used in many cultures, from eastern calligraphy to western action painting, and has influenced contemporary artists too numerous to name individually. I am indebted to them all
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Blackwell, Kerry J. "Martin Heidegger : art & technology /." View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030811.151320/index.html.
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Thesis (M.A. (Hons.)- Visual Arts) -- University of Western Sydney, Nepean, 1997.The thesis includes : Appendix 1- Catalogue of Works which comprises 59 coloured slides. The intent of this body of work is to visually interpret the book of poems "Akhenaten" by the Australian contemporary poet, Dorothy Porter. Thesis submitted for the degree of Master of Arts (Honuors) Visual Arts, University of Western Sydney, Nepean, Faculty of Visual and Performing Arts. Bibliography : p. 58-61.