Provides a reading of Terrence Malick's 2011 film The Tree of Life, and an account of how the film can be said to exhibit an ethics of the earth. For support of my thesis, I formulate a largely phenomenological framework for assembling the film's earth ethic. My thesis is also strongly influenced by Holmes Rolston III's formula for environmental ethics.
Explores how the fragments of Heraclitus might yield an implicit understanding of the human body in distinction to the soul. In the history of scholarship on Heraclitus, soul is a much better understood concept, whereas it is normally assumed that Heraclitus, along with other figures of early Greek thought, shows only the most limited comprehension of the human being in terms of bodily form or substance. In this work I sketch some different ways in which Heraclitus’ accounts of nature and (...) human life can be said to exhibit a rudimentary picture of body. I suggest that Heraclitus depicts the human body as a special form of soul’s self-differentiation and logos. I attempt to consider how Heraclitus may represent an historical moment in understanding the human in terms of its physical makeup. (shrink)
Proposes a shift in thinking about the connection of Malick's filmmaking and the philosophy of Heidegger. My approach considers Heidegger's philosophy of art in order to develop some outlines of a Heideggerian philosophy of film. I also consider some aspects of Terrence Malick's films viewed as exemplar instances of the philosophical theory of film Heidegger's work can support.
Develops Heidegger’s understanding of the Greek gods in the summer 1943 lecture course on Heraclitus. Of particular note is Heidegger’s assertion at the beginning of the lecture course that “there is no Greek religion,” though Heraclitus is said to “have” gods. Heidegger holds that the essential activity of gods consists in "giving signs." An explanation of the connection between gods and their signs gains clarification by a study of how Heidegger understands the Greek concepts of theoi and daimones in the (...) earlier but related Parmenides course of winter 1942-43. (shrink)
Advocates an existential, phenomenological reading of Heraclitus suggested by Hans-Georg Gadamer. Gadamer observes that within the Heraclitean fragments lay a subliminal wonder at the contradiction and groundlessness of the human experience, particularly the unmediated experience of thinking. I take Gadamer to suggest in part that Heraclitus writes the fragments motivated by a sort of phenomenological disclosure, not necessarily of Being (pace Heidegger), but of the human experience as one of contradictory transitions and unrestricted movements between poles of opposition.
Previously available as Volume 18 of the Gesamtausgabe [GA], this text contains a lecture course delivered by Heidegger at Marburg during the summer of 1924. Metcalf and Tanzer's translation is its first appearance in English. The editor of this volume in the Gesamtausgabe reports that only a fraction of Heidegger's original course material survives in manuscript form. As a result, much of the text does not originate from Heidegger's own hand. The bulk of it represents a transcription of the lecture (...) course based on multiple independently-recorded, complete sets of student notes in conjunction with Heidegger's extant course papers. However, the resulting text reads as continuously as Heidegger's other .. (shrink)