Existence And Being Martin Heidegger,
Publisher: Maurois Press
ISBN: 1443721174
DDC: 190
Edition: Hardcover; 2008-11-04
Summary:
EXISTENCE AND BEING by MARTIN HEIDEGGER.Contents include: Foreword 9
Introduction 13 Prefatory Note 16 A Brief Outline of the Career of M.
Heidegger 20 An Account of Being and Time 25 1. The three main
problems Dasein, Time and Being. The project and the published
version 25 2. Some aspects of the analysis of Dasein 40 3. Dasein and
Temporality 67 4. Some reflections on the significance of the work
121 An Account of The Four Essays 132 1. A brief general
characterisation of the four essays 132 2. On the Essence of Truth
142 3. The Essays on Friedrich Holderlin 183 4. What is Metaphysics
218 Note 249 Remembrance of the Poet 251 Translated by Douglas Scott
Holderlin and the Essence of Poetry 291 Translated by Douglas Scott
On the Essence of Truth 317 Translated by R. F. C. Hull and Alan
Crick What is Metaphysics 353 Translated by R. F. C. Hull and Alan
Crick Notes 394 Warum 1st iiberhaupt Seiendes und nicht vielmehr
Nichts Das Nichts als das Andere zum Seienden 1st der Schleier des
Seins. MARTIN HEIDEGGER. FOREWORD: In appearance, Professor Heidegger
is short and slight his hair is thick and jet black with occasional
white streaks. When he emerged from the small skiing hut, high up in
the mountains, to greet me, he was dressed in the costume of a
Swabian peasant, a dress he often also used to wear when he was
Rector of Freiburg University. His heavy, squarish skiing boots it
was summer emphasised still more strongly his relationship to the
soil. He was born in 1889, in Messkirch and his brother still farms
in the region. Martin Heidegger, too, has never left it When Hitler
called him to Berlin in 1935, he rejected the offer. The world had to
come to him, to Freiburg. There he lives, with Hellingraths edition
of Holderlins works. This closeness to Holderlin is no accident but
an essential key to an understanding of Heideggers own philosophy.
For Holderlin came from the same physical region, he faced the same
spiritual problems, and he experienced more lucidly and bitterly the
ultimate meaning of nothingness than any other person who could give
expression to it in song. The parallel with Heidegger is close,
indeed, if thought is substituted for song. On both occasions when I
met Professor Heidegger, in June, 1946, and in October, 1947, I had
to drive for an hour to the small town of Todtnau in the Black Forest
Mountains, then to climb still further until the road became a path
and all human habitation scattered and invisible There on top of a
mountain, with the valley deep down below, with nothing but space and
wilderness all around, in that small skiing hut, I spoke to the
philosopher. He had not been to Freiburg for six months when I saw
him for the second time. His living conditions were primitive his
books were few, and his only relationship to the world was a stack of
writing paper. His whole life revolved within those white sheets and
it seemed to me that he wanted nothing else but to be left in peace
to cover those white sheets with his writing. The atmosphere of
silence all around provided a faith ful setting for Heideggers
philosophy. I could not help comparing it with the atmosphere I had
encountered in the house of Professor Berdyaev near Paris and that of
Professor Jaspers in Heidelberg. In every case, the ex ternal world
faithfully reflected the world of the mind. In Berdyaev s case it was
the spirit of communion in Jasperss that of spiritual engagement. But
in Heideg gers case it was the spirit of overwhelming solitude. With
the four essays in this book, which Professor Heidegger gave me, this
much-discussed philosopher now appears for the first time before the
English-speaking world. As Professor Heidegger pointed out to me, the
four essays are complementary and have an organic unity...
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