In this illuminating work, Dennis J. Schmidt examines tragedy as one of the highest forms of human expression for both the ancients and the moderns.

A revised translation of Heidegger's most important work.

A particularly insightful commentary on Heidegger’s thinking, as well as a fascinating look at Gadamer himself.

_A revised translation of Heidegger's most important work._.

Abstract The purpose of this paper is to argue that the connection between hermeneutics and practical philosophy is so strong that one needs to consider hermeneutics as the outline of an ethical sensibility, one that takes up the challenges that are outlined by Heidegger's call for an “original ethics.“ Part of this argument entails demonstrating how understanding, the real task of every hermeneutic project, is ultimately a form of self-understanding.

This chapter argues that as the tradition of hermeneutic reflection develops, it should come to show more clearly this very real and original concern with ethical life. It is also the most promising way of thinking the questions of ethics in our times. The chapter remarks on this topic to Gadamer's work on the ethical sensibility of hermeneutics. There are four rather obvious links between hermeneutic theory and ethics that can help illuminate this claim. First, hermeneutics is formulated with reference (...) to the question of ethical judgment as it is developed by Kant in his Third Critique; second, it is modeled on Aristotle's notion of ϕρóνησíς in his Nicomachean Ethics; third, it is concerned with conversation and listening, and with the need to engage others genuinely; and fourth, it is animated by a deep respect for alterity and a sensitivity to the complexities of historical realities. (shrink)

What are the assumptions and tasks hidden in contemporary calls to "overcome" the metaphysical tradition? Reflecting upon the internal contradictions of the notions of "tradition" and "finiteness," Dennis J. Schmidt offers novel insights into how philosophy must relate to its traditions if it is to retain a vital sense of the plurality of "edges" that constitute its finiteness. He does this through a close examination of issues found in the work of Hegel and Heidegger, two philosophers who made (...) the ideas of both tradition and finiteness the center of their concern.Schmidt begins by asking how Heidegger can claim to have destroyed metaphysics despite Hegel's claim to have perfected its possibilities. Systematically following the development of Heidegger's critique of Hegel, Schmidt generates a dialogue between them. The topic of that dialogue is the nature of finiteness as it is articulated in time, nothing, the dialectical and hermeneutical circles, and in the notions of experience, work, technology, history, and preSocratic thought.Beginning with Heidegger's critique of Hegel in Being and Time, Schmidt's strategy is to disclose the complexities of philosophical discourse about the finite by drawing out the proximities between Hegel and Heidegger. The dialogue that results presents novel portraits of both philosophers. It also reveals that Heidegger's early, unacknowledged failure to separate himself from the Hegelian dialectic is the motive behind many of the turns and decisions of his later career.In concluding, Schmidt offers an interpretation of the wider significance of the results of that dialogue, and connects his study to other contemporary discussions of postmodernism. He expands upon the idea of the plurality of edges opened by finiteness, arguing that philosophy only understands its own past and future once it recognizes the meaning of its own finiteness.Dennis J. Schmidt is Associate Professor of Philosophy at the State University of New York at Binghamton. The Ubiquity of the Finite is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy. (shrink)

Focusing on Heidegger and the work of Paul Klee, Schmidt pursues larger issues in the relationship between word, image, and truth.

A wide-ranging attempt to develop a theory of ethical life from a hermeneutic understanding of language.

The purpose of this essay is to look at the ethical concerns and sensibilities that emerge out of Hegel and Heidegger’s respective interpretations of Antigone. Curiously, both of them turn to this ancient Greek tragedy in order to lay out the foundations of ethical life and the complexities of such a life in the present historical moment. The argument here in the end is that both Hegel and Heidegger find the lesson of the radical singularity defining ethical life to be (...) a key to what one sees in Antigone. Both see this above all in the role of death in the tragedy. Both focus upon questions of mourning, burial, and of the dead body. My suggestion is that birth too needs to be understood as confronting us with the problem of our being in the singular, our being an idiom among other idioms. (shrink)

Questions of ethics -- The ethics of intersubjectivity and interpersonal relations -- Responsibility and race -- The ethics of nontruth.

The intention of this article is investigate ways in which the image and metaphor of the garden open productive avenues for thinking the being of nature. The primary focus of this investigation is found in two instances in which gardens play significant roles in presenting, even if only tacitly, an image of nature: Homer’s Odyssey and Plato’s reference to the “Gardens of Adonis” in Phaedrus.

Key to Gadamer's theory of hermeneutics are notions of translation, conversation, and openness. What is often not known is just how much Gadamer himself embodied those notions in his own practice as a teacher and a friend. In what follows, I speak of how the man I knew Hans-Georg Gadamer to be, illustrated some of the traits of hermeneutic theory that show that such a theory is always a practice of life and an ethical practice. Not a theoretical text but (...) a recollection follows. S. Afr. J. Philos. Vol.21(4) 2002: 223–227. (shrink)

Whitehead’s widely cited and accepted remark that the history of philosophy is but a series of footnotes to Plato has implications for how both Plato and the history of philosophy is to be understood. Such an understanding does an injustice to both Plato and the history of philosophy. A recent book by John Sallis, Platonic Legacies, presents us with a counterview, one that offers a more exciting view of both Plato and the meaning of his legacy for the history of (...) philosophy. The chief purpose of this article is to unpack some of Sallis’s contributions in this regard. (shrink)

The purpose of this paper is to raise the question of ethical life independently of the framework of metaphysical assumptions, above all, independently of the language and idiom of conceptual reason. In order to carry out this project, which is akin to what Heidegger described as the project of formulating an “original ethics,” I take up several works by Charles Scott that I find offering especially productive openings for that project.

The intention of this article is investigate ways in which the image and metaphor of the garden open productive avenues for thinking the being of nature. The primary focus of this investigation is found in two instances in which gardens play significant roles in presenting, even if only tacitly, an image of nature: Homer’s Odyssey and Plato’s reference to the “Gardens of Adonis” in Phaedrus.

Any determination of Hans‐Georg Gadamer's place in Continental philosophy needs to begin by noting that his contribution to that tradition is associated with the style of philosophizing designated as “hermeneutics.” But while a presentation of Gadamer's thought is well‐advised to begin with a discussion of his conception of hermeneutics, it must not end with that theme. In fact, what is perhaps most notable about Gadamer's work is both its historical and disciplinary breadth as well as the wide range of issues (...) that it addresses. That engagement with the history of philosophy and such a diverse collection of issues is itself a reflection of the project of hermeneutics as Gadamer has developed it: not a “method,” Gadamer's hermeneutics is more aptly described as the effort to solicit the experience of limits harbored by all experience, and to demonstrate that this experience of finitude is not restricted only to some forms of experience. So one turns to his body of work and finds significant texts on ancient Greek philosophy and literature, all forms of art, translation, questions of contemporary culture and politics, theology, as well as issues in medicine and health. Just as one finds a remarkable pluralization of the fields in which Gadamer's hermeneutics can take root, so too one finds a similar situation with respect to the formative influences upon Gadamer's thought: while he is most frequently associated with the name of his teacher, heidegger (Article 18), it is clear that Plato, Aristotle, Augustine, Holderlin, kant (Article 2), hegel (Article 6), dilthey (Article 37), husserl (Article 15), Rilke, and Celan need to be understood as providing many of the decisive impulses for Gadamer's own original philosophic contributions. (shrink)

The image and the idea of the garden play a prominent role in both Klee’s paintings and in his theoretical work. The purpose of this paper is to ask about the significance of gardens for Klee. In the end, I argue that the garden provides an image of growth and of place that opens possibilities for understanding the human place in the world.

The largest purpose of this paper is to ask about how it is that life is re-presented by us. The argument is that life should be considered as a matter not of a collection of objects, but of a movement, of time. Furthermore, the claim is that the conceptual language of philosophy has the liability of ossifying this movement of life but that music, which is time and movement above all, is able to keep pace with this movement of life.

Ernst Bloch, one of the most original and influential of contemporary European thinkers and a founder of the Frankfurt School, has left his mark on a range of fields from philosophy and social theory to aesthetics and theology. Natural Law and Human Dignity, the first of his major works to appear in English is unique in its attempt to get beyond the usual oppositions between the natural law and social utopian traditions, providing basic insights on the question of human rights (...) in a socialist society. Natural Law and Human Dignity is a sweeping yet synthetic work that critically reviews the great legal philosophies, from Plato to the present, in order to uncover and clarify the normative features of true socialism. Along the way it offers thoughtful reflections on topics as diverse as the abolition of poverty and degradation, the nature of the state, and the installation of freedom and dignity.Taking the idea of natural law as his guiding thread, Bloch argues that revolution and right, rather than being antagonistic, are fundamentally interconnected. With their emphasis on human dignity, the traditions of natural law have an irreplaceable contribution to make to the socialist vision of a more humane society. In his effort to wed the demands of law and right to the agenda of social revolution, Bloch offers a radical restructuring of our understanding of the social world. This rethinking of the fundamental principles of political philosophy is the product of a long personal and philosophical odyssey. Bloch lived as a writer in Munich, Bern, and Berlin until he was forced to emigrate to Czechoslovakia and then to the United States during World War 11. After the war he returned to East Germany, where he held a chair in philosophy at the University of Leipzig. He emigrated to the west as the Berlin Wall was being built, and he taught at the University of Tübingen until his death. Natural Law and Human Dignity is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy. (shrink)

Commenting upon van der Heiden’s The Voice of Misery, this paper addresses the peculiar task of witnessing and testimony that reaches beyond the ordinary sense of being a witness that is defined by the sphere of juridical concerns. Here the concern is with testimony that reaches to the point of “bare life”, the point at which a life is stripped down to a point at which the very idea of speech and bonds with others is shed. Understood in this sense, (...) the task of testimony begins a the limits of what we call “the human”. Following from Heidegger, Plato, and Celan the effort is made both to speak about the character of such testimony as well as about the “ethos” of such a relation to life itself. (shrink)