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E-raamat: Heraclitus: The Inception of Occidental Thinking and Logic: Heraclitus s Doctrine of the Logos

, Translated by (Trinity College, USA), Translated by (Trinity College, USA)
  • Formaat: 328 pages
  • Ilmumisaeg: 29-Nov-2018
  • Kirjastus: Bloomsbury Academic USA
  • ISBN-13: 9781474249195
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  • Formaat: 328 pages
  • Ilmumisaeg: 29-Nov-2018
  • Kirjastus: Bloomsbury Academic USA
  • ISBN-13: 9781474249195

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Aims to present an elucidation of the work of Heraclitus, a pre-Socratic philosopher as the author of "On Nature", the first sustained work of Greek prose. This book comprises two lecture courses delivered by the author at the University of Freiburg during the summers of 1943 and 1944.

Heidegger, one of the twentieth century's most original and important thinkers, presents an elucidation of the fragments of Heraclitus, an early Greek thinker.

Arvustused

An incredibly rich text, with much to offer to anyone interested in this early Greek philosopher or in Heideggers pre-occupation with the Greeks. * Philosophy in Review * The lecture courses about Heraclitus (summer 1943 and 1944) represent the real artistry of Heideggers lecturing. This artistry consists of a unique intertwining of philosophical, political, and even poetical elements. Heideggers interpretation of Heraclitus fragments demonstrate an inspiring access to the beginning of Occidental thinking. The translators present a remarkable and thoughtful translation of Heideggers intense German style. Reading Heidegger reading Heraclitus is a pleasure. * Peter Trawny, Director of the Heidegger-Institute, University of Wuppertal, Germany * Heideggers Heraclitus lecture courses from 1943 and 1944 focus respectively on the notions of physis (nature) and logos (logic). They give important insight into Heideggers attempt to think these notions ever more inceptually in the context of his being-historical thinking, and thereby to find a way to reawaken a more originary sense of being. This thoughtful translation makes accessible for the English reader Heideggers creative and central engagement with Heraclitus. * Daniela Vallega-Neu, Associate Professor of Philosophy, University of Oregon, USA * This long awaited translation was worth the wait. J. Goesser Assaiante and S. Montgomery Ewegen have provided us with a fluid and faithful translation of two of Heideggers most sustained and important lecture courses on early Greek thinking. These manuscripts were written in 1943 and 1944, a pivotal time in Heideggers development. They enable one to witness up close Heideggers attempt to work out, by way of radically original translations and interpretations of Heraclituss fragments, his understanding of the inception of the history of Occidental philosophy. At the same time, readers are invited to follow Heidegger in his attempt, by way of recovering and rethinking the deepest insights of Heraclitus and other early Greek thinkers, to think out beyond the end of the history of metaphysics that devolved from their greatness. * Bret W. Davis, Professor of Philosophy, Loyola University Maryland, USA * The translation of Heideggers most sustained engagement with Heraclitus represents a significant contribution to Heidegger studies. These two lecture courses richly fill in Heideggers engagement with early Greek thinking and include provocative often politically revelatory - discussions of Nietzsche, technology, friendship and history. The translators have succeeded in capturing Heideggers challenging wordplay in a manner that opens up the Greek original in new and unexpected ways while remaining accessible and lucid in English. * Julia Ireland, Associate Professor of Philosophy, Whitman College, USA * These two lecture courses on Heraclitus are Heidegger at his most provocative. More than a commentary, here Heidegger attempts to think through Heraclitus, with wonderfully startling results for our appreciation of each. The sustained attention to the pre-Socratic sense of both physis and logos is unmatched in his oeuvre. With this long awaited translation of a central volume in Heidegger's Gesamtausgabe, the translators have done the English reader a great service not just the reader of Heidegger, but of Heraclitus as well. * Andrew J. Mitchell, Winship Distinguished Research Professor of Philosophy, Emory University, USA * These two lecture courses, devoted to what Heidegger called the first [ but incomplete] inception of Western philosophy, provide his most extended treatment of Heraclitean physis and logos as accounting for how things emerge into meaningful presence. Scholars Assaiante and Ewegen are to be highly commended for their meticulous rendering of this important text into eminently readable English. * Thomas Sheehan, Professor of Religious Studies and, by courtesy, of Philosophy, Stanford University, USA *

Muu info

Heidegger, one of the twentieth century's most original and important thinkers, presents an elucidation of the fragments of Heraclitus, an early Greek thinker.
Translator's Foreword xv
The Inception Of Occidental Thinking: Heraclitus 1(4)
Summer Semester 1943
Preliminary concerns: Philosophy as the authentic thinking of the to-be-thought. On the inception of "Occidental" thinking
3(2)
Introduction: Preliminary Consideration Of The Inceptual And The Word 5(30)
1 Two stories concerning Heraclitus as introduction to his word
7(16)
a Heraclitus's thinking in the region of fire and strife and in the nearness to play
8(4)
b Heraclitus's word under the protection of Artemis
12(4)
c The obscurity of the thinker Heraclitus
16(2)
Review
18(1)
1 The reference to 'fire' and 'play' in the two stories concerning Heraclitus
18(2)
2 The to-be-thought in the signs of Artemis: lyre, bow, and torch. The obscurity of the thinker
20(3)
2 The word in the inception of thinking
23(12)
a The 'obscurity' of essential thinking: the essential self- concealing of the to-be-thought (i.e., being)
23(3)
b The essentially oppositional, and dialectical thinking. The unfitting language of dialectic
26(2)
c The form in which the word of Heraclitus's is passed down, and the elucidation of the fragments in terms of the experience of the to-be-thought
28(3)
Review
31(6)
Regarding the problem of the sameness of what is thought in inceptual and contemporary thinking. The inherited word of inceptual thinking (Heraclitus) and dialectics
31(4)
Main Part: The Truth Of Being 35(102)
3 The inception of the inceptual to-be-thought. Fragment 16
37(28)
a Parenthetical remark on the task of translating
37(1)
b The question pertaining to the 'never submerging thing' and its essential relation to 'concealing'
38(4)
c The characteristics of the foundational word τomicron δupsilonνomicronν and its exposition in the guiding question of metaphysical thinking (Aristotle)
42(5)
d Mindful consideration of the words 'being' and 'is'
47(2)
Review
49(1)
1 On translation and interpretation: the compulsion into an originary understanding from out of the experienced restiveness of 'the same'
49(1)
2 'Submerging'-thought in a Greek way-and the question concerning the essence of the word
50(6)
3 Elucidation of τomicron δupsilonνomicronν in terms of the structure of the words of the main question of metaphysical thinking (Aristotle, Plato). Concerning the problem of retroactive interpretation: the inceptual thinkers and the later beginning of metaphysics
56(5)
4 The characteristics of the word omicronν. The primacy of the verbal meaning over the nominal meaning (in participles)
61(4)
4 The foundational words of inceptual thinking and their relation to metaphysical thinking and to the thinking of being
65(18)
a The peculiar poverty of inceptually thoughtful utterance in the structure of the words τomicron μη δupsilonνomicronν &piomicronτepsilon and their transformation into 'perpetual emerging'. On the word φupsilonσιζ in inceptual thinking, and on the concept of 'nature.' Note on fragment
123
b The foundational words φupsilonσιζ and ζωη as obtained through the translation. The fundamental meaning of ζην and ζωη in inceptual thinking over and against the concept of 'life' in the metaphysical tradition. Note on fragment
30(42)
c The 'violence' of the translation and the explicit consideration of negation
72(1)
Review
73(1)
1 The μη δupsilonνomicronν &piomicronτepsilon of Heraclitus's, thought inceptually, and the omicronν of metaphysics
73(3)
2 The inceptually unblemished meaning of φupsilonσιζ as the 'pure emerging' and its essential nearness to ζωη. The essential nearness of 'life' and 'being' in αepsilonιζωomicronν (fragment 30). Rejection of the metaphysical interpretations of the concept of life
76(7)
5 Exposition of the essential connectedness of emerging and submerging. Fragment 123
83(14)
a The 'contradiction' of emerging and submerging. The failure of logic and dialectic in the face of this 'contradiction'
84(4)
b The standing-still of conventional thinking in the face of the 'irreconcilable,' and the leap into essential thinking. Philological translations as flight in the face of the claim of the saying
88(4)
Review
92(5)
On the essential relationship of emerging and submerging. Rejection of logical (dialectical) interpretations
92(5)
6 Emerging and submerging. Favor as the reciprocal bestowing of its essence. Notes on fragments 35 and 32
97(10)
a Emerging, favor, and self-concealing
97(3)
b φιlambda;ια (favor, bestowal) as the reciprocal essential relation of emerging and submerging (self-concealing). φupsilonσιζ as the simple essence of the favor (φιlambda;ια) of the concealing emergence
100(7)
7 φupsilonσιζ as the essential jointure of emerging and submerging (self-concealing) in the reciprocal bestowal of its essence. Indication of the same in emerging and submerging. Fragments 54, 8, and 51
107(14)
a The inconspicuousness of the jointure of φupsilonσιζ as the unique feature of its revealability. The originarily precious essence of pure emerging
108(2)
b The contra-tension and counter-tension as the essential moment of the jointure. Concerning the difficulty in thinking the counter-striving at one with the jointure: the difference between conventional and essential thinking. The jointure of φupsilonσιζ and the signs of Artemis (bow and lyre). Note on fragment 9
110(6)
c The inadequacy of logic (dialectic) in the face of the jointure thought in φupsilonσιζ. The two-fold meaning of pix:ric and the questionable 'priority' of emerging
116(5)
8 The essence of φupsilonσιζ and the truth of being. φupsilonσιζ in view of fire and cosmos. αληthetaepsilonιζ thought in the μη δupsilonνomicronν &piomicronτepsilon(φupsilonσιζ) as the dis-closing into the unconcealment of being. Fragments 64, 66, 30, and 124
121(16)
a Fire and lightning as the enkindling of the lightening. The cosmos as the fitting, inconspicuous jointure and the originary adornment. The same in fire and cosmos: igniting and lightening of the decisive measure-dispensing expanses
121(8)
b αληthetaepsilonιζ as essential inception, and as the essential ground of φupsilonσιζ. The essential relation between unconcealment and self-concealment in φupsilonσιζ, thought inceptually. αληthetaepsilonιζ as the unconcealment of the self-concealing
129(4)
c On the hearing and saying of being in inceptual thinking: Xoyoc and signs. The signs of Apollo as the self-showing of pimic. Fragment
93. On the truth and the word of beyng in Occidental history
133(4)
Logic: Heraclitus's Doctrine Of The Logos 137(4)
Summer Semester 1944
Preliminary remark
139(2)
First Section: Logic: Its Name And Its Matter 141(40)
1 The term 'logic'
143(10)
a The logic of thinking and the logic of things
143(3)
b epsilonπιστημη and τepsilonχνη in relation to modern science and technology
146(3)
Review
149(1)
1 The intimate connection between thinking and things. Logic, pure thinking, and reflection
149(3)
2 Return to the Greek context at work in the naming of the words epsilonπιστημη λomicronγιkappaη and τepsilonχνη
152(1)
2 Logic, epsilonπιστημη τepsilonχνη. The related meanings of epsilonπιστημη and τepsilonχνη. An analysis regarding the questionable relationship between thinking and logic
153(18)
a τepsilonχνη, φupsilonσιζ and epsilonπιστημη. τepsilonχνη (to bring forth, to place-forth) and φupsilonσιζ (to emerge from out of itself) in their relation to unconcealment. A rejection of the interpretation of τepsilonχνη and epsilonπιστημη in terms of the differentiation between theory and practice
153(3)
b Logic as epsilonπιστημη λomicronγιkappaη in connection with epsilonπιστημη φupsilonσιζ and epsilonπιστημη ηthetaιkappaη. On the dominance of reflection
156(1)
Review
157(1)
1 Logic as the reflection about reflection without an attachment to things. On the power of the self-reflection of subjectivity and pure thinking (Rilke, Holderlin)
157(4)
2 epsilonπιστημη λomicronγιkappaη, epsilonπιστημη φupsilonσιkappaη epsilonπιστημη ηthetaιkappaη
161(2)
c λomicronγomicronζ and ηthetaomicronζ. The universal role of λomicronγomicronζ as ratio and reason in the determinations of the human essence and its consequential consummation in the "will to power" (Nietzsche)
163(2)
Review
165(1)
3 On the dominance of reflection and subjectivity. The question concerning the depth of pure thinking and the re-turn (Rilke, Holderlin)
165(3)
4 Logic as the doctrine of the assertion (concept, judgment, inference). λomicronγomicronζ, ratio, reason: on the universal meaning of logic in the determination of the human essence. The equating of thinking and logic as the origin of Occidental fate
168(3)
3 Logic and λomicronγomicronζ. The discipline and the matter. Logic and Occidental metaphysics
171(10)
a The origin of the three-fold division of logic, physics, and ethics as the scientific disciplines comprising philosophy, and the fate of Occidental metaphysics
171(3)
b Logic and the inhibiting of the unfolding of the essence of the Λomicronγomicronζ
174(2)
Review
176(7)
The dominance of the discipline over the matter, and logic as the grounding essence of Occidental philosophy as metaphysics
176(5)
Second Section: The Reclusiveness Of The Originary λomicronγomicronζ And The Paths To Approaching It 181(78)
4 Preparation for the listening to the Λomicronγomicronζ
183(16)
a On the meaning of λomicronγomicronζ as speech, saying, and assertion. The necessity of a renewed questioning concerning the inceptual meaning of the Λomicronγomicronζ
183(3)
b Access to the hearing of the Λomicronγomicronζ. The hearkening listening to the Λomicronγomicronζ as an entryway into authentic knowledge. Fragment
50. The question concerning the originary concordance (omicronμomicronλomicronγια). References to fragments 32 and 112
186(6)
Review
192(1)
1 λomicronγomicronζ as assertion about beings by way of the idea (epsilonιδomicronζ), and the category in meta-physical thinking (Plato, Aristotle, Kant)
192(5)
2 The return to the pre-metaphysical Λomicronγomicronζ through λomicronγomicronζ as assertion. Fragment 50
197(2)
5 Three paths toward answering the question: what is the Λomicronγomicronζ?
199(24)
a The first path: the Λomicronγomicronζ as One and all. Access to the Λomicronγomicronζ (as being) through the epsilonν παντα epsilonιν&alphs;ι in fragment 50
199(4)
b The second path: access to the Λomicronγomicronζ through the original meaning of λepsilonγepsilonιν. The Λomicronγomicronζ as harvest and gathering
203(2)
Review
205(1)
1 Expanded reconsideration of λomicronγomicronζ within the horizon of the meta-physical doctrine of ideas, and of the to-be-thought pre-metaphysical essence of the Λomicronγomicronζ as the naming of being
205(6)
c The third path: access through the λomicronγomicronζ of the ψupsilonχη. Fragment
45. The question concerning omicronμomicronλomicronγepsolinιν
211(4)
Review
215(1)
2 A reconsideration of fragments 50 and
45. The Λomicronγomicronζ as the self-disclosing all-uniting One and the original meaning of λomicronγomicronζ and λepsilonγepsilonιν. The Λomicronγomicronζ as the for-gathering that dispenses the origin and thereby retains it
215(8)
6 The absent presence of the Λomicronγomicronζ for the human and the indication of the objectless region of the originary Λomicronγomicronζ
223(36)
a The harmony of fragments 50 and
45. The homological relation of the λomicronγomicronζ of the soul to the Λomicronγomicronζ. omicronμomicronλomicronγepsolinιν as the self-gathering toward the originary forgathering of the Λomicronγomicronζ of being
223(8)
Review
231(1)
1 The λomicronγomicronζ of the ψupsilonχη as the gathering toward the originary, all-preserving gathering. The erroneousness of psychological views. Fragments 45 and
50. References to fragments 101 and 116
231(5)
2 A reconsideration of the harmony of fragments 50 and
45. The drawing-in drawing-out of the λomicronγomicronζ of the ψupsilonχη as the relation to beings as such and as a whole. The absent presence of the λomicronγomicronζ for the human
236(2)
b The two-fold relation of the human to beings and to being: the forgotten, concealed presence of being in the everyday use of λomicronγomicronζ. Fragment
72. References to fragments 16, 45, 50, 101, 43, 118, 30, 64
238(8)
c The apparent contradiction between the Λomicronγomicronζ understood as gathering and understood as what has been 'separated.' Fragment
108. παντων kappaepsilonχωρισμwpsilonνomicronν as the distinct, to-bethought determination of the Λomicronγomicronζ as epsilonν παντα, and as the object-less region of the Λomicronγomicronζ
246(5)
d The Λomicronγomicronζ as the regioning presencing in which and from out of which everything presences and absences, and the originary difference between beings and being
251(2)
Review
253(1)
3 The ambivalent two-fold of turning-toward and turning-away as the relation of the human to being and beings. The rupture in the two-foldedness of the two-fold and the relational rule of λomicronγomicronζ. Fragment
72. References to fragments 50 and 108
253(6)
Third Section: Retreat Into The Originary Region Of Logic 259(30)
7 On the illumination of being, experienced through inceptual thinking. Fragments 108, 41, 64, 78, 119, 16, 115, 50, 112
261(18)
a The 'steering vision' and the jointure of the originary forgathering. γνωμη and the Λomicronγomicronζ as the unifying One in the advising, counseling presence of the originary sheltering forgathering
261(3)
b Reconsideration of the omicronμomicronλomicronγepsilonιν of the ψupsilonχη and the interpretation of the self-enriching of the human λomicronγomicronζ as the self-forgathering residing in the presence of the originary λomicronγomicronζ
264(4)
c Knowledge, the true (i.e., the unconcealed), and the Λomicronγomicronζ. The revealing gathering of the concealed toward unconcealment in true Λomicronγomicronζ as the essence of knowledge. The demand and imposition of the Λomicronγomicronζ
268(11)
8 The human, the Λomicronγomicronζ, and the essence and truth of being. Final part of the interpretation of saying 112
279(10)
a The Λomicronγomicronζ as epsilonν παντα: the originary forgathering presence. On the sameness of the Λomicronγomicronζ and being. The human as safe-keeper of being and the relation of being toward the human: the divining of the event
279(2)
b Summary of the guidelines and perspectives according to which the λomicronγomicronζ, which has yet to unfold inceptually, is to be thought. The truth of being and the fate of metaphysical thinking
281(8)
Supplement 289(10)
Editor's afterword 299(4)
German to English Glossary 303(4)
English to German Glossary 307
Martin Heidegger (1889-1976) is regarded as one of the twentieth century's most important philosophers.

S. Montgomery Ewegen is Assistant Professor of Philosophy and Classics at Trinity College, Hartford, USA. His research and teaching are focused on Ancient philosophy, 20th Century Continental philosophy, phenomenology, and their intersections.

Julia Goesser Assaiante is a Visiting Assistant Professor of German in the Language and Culture Studies Department at Trinity College, Hartford, USA. Her research interests concentrate on eighteenth and early twentieth-century literature and philosophy, with an emphasis on poetic language, aesthetics, hermeneutics, and currents of anti-Enlightenment thought.