Martin Heideggers "Vier Hefte I und II", entstanden zwischen 1947 und 1950, erscheinen als der sechste Band der "Schwarzen Hefte". Heidegger hat ihnen eine so grosse Bedeutung beigemessen, dass er sie sogar als den "vielverlangten 'II. Teil von Sein und Zeit'" (GA 98, 61) bezeichnet. Bereits in den "Anmerkungen" - anderen "Schwarzen Heften", die parallel zu den "Vier Heften" verfasst wurden - weist Heidegger immer wieder auf sie hin. Der Band 99 der Gesamtausgabe enthalt zwei Hefte, die (...) allerdings keineswegs die eigentlichen "Vier Hefte" darstellen. Vielmehr wird in diesen beiden Heften das Projekt der "Vier Hefte" ausfuhrlich thematisiert. Zudem ist in ihnen von einem "Manuskript" der "Vier Hefte" die Rede. Mit der durchaus fur Heidegger ungewohnlichen Betonung der "Vier" erhalt Heideggers Gedanke des "Gevierts" einen neuen, unerwarteten Kontext. (shrink)

Martin Heideggers Denken nach 1938 ist vor allem durch drei grosse Themen gepragt: den Wandel des Menschenbildes, die Einfuhrung eines neuen Begriffes vom Denken und den Nachweis, dass Sein Seyn in Beziehung ist. Dabei stutzt er sich auf das Denken Franz Rosenzweigs, das bereits in der Formulierung von Sein und Zeit erkennbar ist, in den Schriften der 40er und 50er Jahre aber in besonders intensiver Weise nachwirkt. Ausgehend von dieser Zusammenschau von Heideggers und Rosenzweigs Denken (...) zeichnet sich auch eine neue Bewertung des Denkens von Emmanuel Levinas ab. (shrink)

If rhetoric is the art of speaking, who is listening? In Being-Moved, Daniel M. Gross provides an answer, showing when and where the art of speaking parted ways with the art of listening-and what happens when they intersect once again. Much in the history of rhetoric must be rethought along the way. And much of this rethinking pivots around Martin Heidegger's early lectures on Aristotle's Rhetoric, where his famous topic, Being, gives way to being-moved. The results, Gross goes on (...) to show, are profound. Listening to the gods, listening to the world around us, and even listening to one another in the classroom-all of these experiences become different when rhetoric is reoriented from the voice to the ear. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetoric, Narrative, and the Lifeworld: The Construction of Collective IdentityAlan G. GrossAt the beginning of King Lear, at the point of ceding his throne to his three daughters, Lear asks each for a public acknowledgment of her love. Goneril and Regan flatter their father with effusive declarations, but Lear’s youngest, and his favorite, Cordelia, refuses to do so:I love your Majesty According to my bond; no more or less...................... (...) Good my lord, You have begot me, bred me, lov’d me; I Return those duties back as are right fit, Obey you, love you, and most honour you. Why have my sisters husbands, if they say They love you all? Haply, when I shall wed, That lord whose hand must take my plight shall carry Half my love with him, half my care and duty. Sure I shall never marry like my sisters, To love my father all.(1936, 1.1.94–107) [End Page 118]Furious, Lear disinherits his daughter.Cordelia’s speech is remarkable only in its articulation of what Lear should have known; its dramatic impact is a consequence of Lear’s reaction to his daughter’s argument for divided loyalty that is based on a string of commonplaces that are part of the lifeworld that Lear and his daughter—and every other person in the play—inhabit. Any part of this lifeworld may be thematized, of course; it may be brought out into the open as a topic of discussion. That is what Cordelia does; under duress, she shifts from what Jürgen Habermas calls communicative action to a level he calls discourse, a level that reveals the relationship between the personal and the social as well as their underlying cultural presuppositions. Because Lear refuses to grasp the obvious, the narrative progress of the play is temporarily interrupted and permanently veers off course. Although on occasion we can thematize aspects of our lifeworld, the lifeworld as a whole cannot be subject to scrutiny; it is the totality of certainties, skills, practices, and interpretative frames that we take for granted as we each find our way in the everyday worlds that form the changing horizons of our experience. I take it for granted that too many cooks spoil the broth; telephoning is a skill I do not puzzle over; waiting patiently in line is a social behavior I practice without thinking; with no special effort, I interpret the intimacy of a couple’s relationship by the way they publicly behave toward each other.The lifeworld, a concept initiated by Edmund Husserl and elaborated by Alfred Schütz, Martin Heidegger, and Jürgen Habermas, has been largely neglected by rhetorical theorists and critics. It is the purpose of this paper to show that remedying this neglect opens up fruitful avenues of critical practice and theory. I proceed, first, by defining the lifeworld. Next, I shift perspectives: I analyze how collectivities make sense of their lives by telling stories about themselves grounded in their lifeworld values. It is in the lifeworld’s role in storytelling that, I claim, Aristotle’s Rhetoric becomes an important part of the picture. This is because the Rhetoric is, at bottom, a theory of the way lifeworld values enter into the public sphere. This characterization of the Rhetoric permits us to reconcile two important instantiations of the lifeworld, Habermas’s and Aristotle’s, a reconciliation in which communicative action becomes a special case of rhetorical interaction. Finally, from the perspective of the lifeworld, I reflect on the significance of an exemplary case of the construction of collective identity, the Selma march. [End Page 119]Defining the LifeworldEdmund Husserl’s The Crisis of the European Sciences contains the first explicit philosophical analysis of the lifeworld as “the world that is constantly pregiven, valid constantly and in advance as existing.... Every end presupposes it; even the universal end of knowing it in scientific truth presupposes it, and in advance” (1970, 382). Because the lifeworld is presupposed in everyday communication, it can be entered only by disciplined reflection: “Contemplation is privileged to the extent that it reveals the structures of the world and has them as theme” (1973, 65). Although the lifeworld... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetoric, Narrative, and the Lifeworld: The Construction of Collective IdentityAlan G. GrossAt the beginning of King Lear, at the point of ceding his throne to his three daughters, Lear asks each for a public acknowledgment of her love. Goneril and Regan flatter their father with effusive declarations, but Lear’s youngest, and his favorite, Cordelia, refuses to do so:I love your Majesty According to my bond; no more or less...................... (...) Good my lord, You have begot me, bred me, lov’d me; I Return those duties back as are right fit, Obey you, love you, and most honour you. Why have my sisters husbands, if they say They love you all? Haply, when I shall wed, That lord whose hand must take my plight shall carry Half my love with him, half my care and duty. Sure I shall never marry like my sisters, To love my father all.(1936, 1.1.94–107) [End Page 118]Furious, Lear disinherits his daughter.Cordelia’s speech is remarkable only in its articulation of what Lear should have known; its dramatic impact is a consequence of Lear’s reaction to his daughter’s argument for divided loyalty that is based on a string of commonplaces that are part of the lifeworld that Lear and his daughter—and every other person in the play—inhabit. Any part of this lifeworld may be thematized, of course; it may be brought out into the open as a topic of discussion. That is what Cordelia does; under duress, she shifts from what Jürgen Habermas calls communicative action to a level he calls discourse, a level that reveals the relationship between the personal and the social as well as their underlying cultural presuppositions. Because Lear refuses to grasp the obvious, the narrative progress of the play is temporarily interrupted and permanently veers off course. Although on occasion we can thematize aspects of our lifeworld, the lifeworld as a whole cannot be subject to scrutiny; it is the totality of certainties, skills, practices, and interpretative frames that we take for granted as we each find our way in the everyday worlds that form the changing horizons of our experience. I take it for granted that too many cooks spoil the broth; telephoning is a skill I do not puzzle over; waiting patiently in line is a social behavior I practice without thinking; with no special effort, I interpret the intimacy of a couple’s relationship by the way they publicly behave toward each other.The lifeworld, a concept initiated by Edmund Husserl and elaborated by Alfred Schütz, Martin Heidegger, and Jürgen Habermas, has been largely neglected by rhetorical theorists and critics. It is the purpose of this paper to show that remedying this neglect opens up fruitful avenues of critical practice and theory. I proceed, first, by defining the lifeworld. Next, I shift perspectives: I analyze how collectivities make sense of their lives by telling stories about themselves grounded in their lifeworld values. It is in the lifeworld’s role in storytelling that, I claim, Aristotle’s Rhetoric becomes an important part of the picture. This is because the Rhetoric is, at bottom, a theory of the way lifeworld values enter into the public sphere. This characterization of the Rhetoric permits us to reconcile two important instantiations of the lifeworld, Habermas’s and Aristotle’s, a reconciliation in which communicative action becomes a special case of rhetorical interaction. Finally, from the perspective of the lifeworld, I reflect on the significance of an exemplary case of the construction of collective identity, the Selma march. [End Page 119]Defining the LifeworldEdmund Husserl’s The Crisis of the European Sciences contains the first explicit philosophical analysis of the lifeworld as “the world that is constantly pregiven, valid constantly and in advance as existing.... Every end presupposes it; even the universal end of knowing it in scientific truth presupposes it, and in advance” (1970, 382). Because the lifeworld is presupposed in everyday communication, it can be entered only by disciplined reflection: “Contemplation is privileged to the extent that it reveals the structures of the world and has them as theme” (1973, 65). Although the lifeworld... (shrink)

Wie konnte sich einer der grossten Denker des 20. Jahrhunderts im Nationalsozialismus engagieren, wie nah oder fern steht er zum Antisemitismus? Daruber gab es in den letzten beiden Jahren heftige offentliche Auseinandersetzungen. Dieses Buch dokumentiert den entstandenen Widerstreit: Fuhrende Heidegger-Forscher und andere Protagonisten des Diskurses stellen kurz und pragnant ihre Sicht zu Heideggers politischen Verirrungen dar. Ausserdem werden aus der Korrespondenz zwischen Martin und Fritz Heidegger diejenigen Briefe veroffentlicht, in denen sich die Bruder in den 30er und 40er (...) Jahren uber gesellschaftliche und politische Themen austauschen. (shrink)

In the present contribution, we argue that all health care professionals and particularly psychotherapists should provide a plausible rationale for their treatment including an etiological model and a model of unique and common change mechanisms. The provision of a plausible rationale has two goals: (1) meet the ethical challenge of informed consent, and (2) to improve treatment outcome by fostering the meaning response. In the course of the ethical and a legal obligation of psychotherapists to obtain patients’ informed consent before (...) initiating psychotherapy, patients have the right to receive maximally comprehensive information for providing their consent, which - among other information about the treatment (such as general psychotherapeutic approach, setting, and procedures) – should include a plausible treatment rationale. A useful concept in conceptualizing and communicating a treatment rationale as part of the informed consent procedure is Moerman’s general notion of the meaning response as the physiological or psychological effects of meaning in the course and treatment of an illness. The more compelling the rational explanation of the targeted treatment effects, the stronger the meaning response is expected to be. As the mechanisms of change in psychotherapy are known to be quite abstract and considered common to all approaches to a large extent, it seems especially important to provide a convincing treatment rationale to strengthen trust in the therapist and potentially foster positive expectations of process and outcome. To that extent, strengthening a patient`s meaning response to information provided at the beginning of psychotherapy may be central to activating common therapeutic factors. (shrink)

BackgroundThe legal and ethical guidelines of psychological professional associations stipulate that informed consent by patients is an essential prerequisite for psychotherapy. Despite this awareness of the importance of informed consent, there is little empirical evidence on what psychotherapists’ attitudes towards informed consent are and how informed consent is implemented in psychotherapeutic practice.Methods155 psychotherapists in Switzerland completed an online survey assessing their attitudes regarding informed consent. ResultsAmong the surveyed psychotherapists, there was a high consensus on important information that should be communicated (...) to patients in the context of informed consent. Almost all psychotherapists rated confidentiality and its exemptions (95%) and self-determined decision-making (97%) as important. The importance to disclose information regarding fees and the empirical effectiveness of the provided treatment, were both seen as important by more than 80% of participants. The disclosure of personal information about the therapist was rated as important by 60%. Other aspects, which are not direct components of informed consent but rather overarching goals, were also evaluated rather homogeneously: self-determined decision making of the patient was rated as important by almost all of the surveyed psychotherapists (97%). The following components were also judged as important by a majority of the participants: promotion of hope (80%) and discussion of treatment goals (93%). Most psychotherapists described the implementation of informed consent as an ongoing process, rather than a one-time event during the first session of therapy. Therapists’ age, postgraduate training, treated patient group, and setting influenced attitudes towards informed consent.ConclusionsThe present study shows that informed consent is perceived by psychotherapists as both a challenge and a resource. The implementation of informed consent in psychotherapy requires further research from a clinical and ethical perspective. (shrink)

"Evidence of a flight from reason is as old as human record-keeping: the fact of it certainly goes back an even longer way. Flight from science specifically, among the forms of rational inquiry, goes back as far as science itself... But rejection of reason is now a pattern to be found in most branches of scholarship and in all the learned professions."--from the introduction In the widely acclaimed Higher Superstition: The Academic Left and Its Quarrels with Science, Paul R. Gross (...) and Norman Levitt offered a spirited response to the "science bashers," raising serious questions about the growing criticism of scientific practice from humanists and social scientists on the academic left. Now, in The Flight from Science and Reason, Gross and Levitt are joined by Martin W. Lewis to bring together a diverse and distinguished group of scholars, scientists, and experts to engage these questions from a wide variety of perspectives. The authors take on critics of science whose views range from moderate to extreme, from social constructivists to deconstructionists, from creationists and feminists to Afro-centrists. They discuss the rise of "alternative medicine" and radical environmentalism (here skewered as "ecosentimentalism"). They explain why the "uncertainty principle" does not work as a metaphor for ambiguity, and why "chaos theory" cannot be invoked without an understanding of mathematics. Throughout, they grapple with the paradox inherent in arguing with opponents who contend that reason itself, and thus logic, is suspect. Distributed for the New York Academy of Sciences. (shrink)

Keine ausführliche Beschreibung für "Das Denken Martin Heideggers" verfügbar.

A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.

Martin Heidegger's Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event.

In dieser Marburger Vorlesung aus dem Wintersemester 1924/25 stellt sich Heidegger die Aufgabe, Platons Spatdialog "Sophistes" im Ausgang von Aristoteles verstandlich zu machen. Zentrum des einleitenden Aristoteles-Teils ist die Folge der dianoethischen Tugenden im VI. Buch der "Nikomachischen Ethik", in der Heidegger die sich aufsteigernde Stufenfolge eines Entbergens erkennt und demgemass den Primat der "Physis" aus der Uberlegenheit ihres Entbergens begrundet. Damit legt Heidegger die Zusammengehorigkeit von Sein und Wahrheit als Horizont des aristotelisch-griechischen Philosophierens frei und gewinnt so den "Boden", (...) aus dem die platonische Seinsforschung, wie sie im "Sophistes" vorliegt, erwachsen ist. Dementsprechend stellt sich Heidegger im Hauptteil die Aufgabe, in fortlaufender Interpretation des "Sophistes" konkret zu zeigen, dass und wie Platons Ontologie aus dem Entbergen erwachsen ist. Die Vorlesung bezeugt, dass Heidegger die in seinem fruhen Hauptwerk "Sein und Zeit" gestellte Frage nach dem "Sinn von Sein", d.h. nach der Un-verborgenheit des Seins in der Auseinandersetzung mit der philosophischen Uberlieferung gewonnen hat. (shrink)

This book records those conversations, documenting the imaginative and experimental character of the multiplicity of interpretations offered and providing an ...

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

Diese Ausgabe enthalt auch die in dem seit langerem vergriffenen Band "Vier Seminare" 1977 erstmals veroffentlichten Seminare, die Heidegger mit sieben franzosischen Gelehrten und dem Dichter Rene Char in Le Thor (1966, 1968 und 1969) und Zahringen (1973) abgehalten hat. Der Band fasst die zu Lebzeiten Martin Heideggers veroffentlichten Protokolle der Seminare zusammen, die er geleitet oder an denen er teilgenommen hat. Die Beschaffenheit der Texte ist verschieden, denn die Protokolle sind auf unterschiedliche Weise entstanden, wozu die Nachworte (...) das Nahere mitteilen. Der einzige Text, der eine eigene Handschrift Heideggers wiedergibt, ist die als "Nachtrag" zum letzten der "Vier Seminare" hier erstmals veroffentlichte Erlauterung zu einem Wort des Parmenides mit kurzer Vorbemerkung "Die Herkunft des Denkens". Eine Besonderheit des Bandes bilden die Textbeitrage, die von Seminarteilnehmern stammen, unter denen Eugen Fink mit der eigenen Heraklit-Interpretation den herausragenden Anteil hat. Die mit Franzosen abgehaltenen "Vier Seminare" vermitteln beilaufig einige Einblicke in Heideggers Beziehungen zum geistigen Frankreich und zu seinen wohl wichtigsten Freunden (und Ubersetzern), von denen Rene Char und Jean Beaufret am bekanntesten sind. Heidegger begegnet dem Leser hier im Dialog, als Leiter und Partner im Gesprach, dessen Wiedergabe oft eine eigene Lebendigkeit aus dem jeweiligen Eingehen auf die Teilnehmer gewinnt. Dieser andere Duktus der Texte unterscheidet die Seminare vom Stil der Vorlesungen und der veroffentlichten Schriften. Die Nachworte geben Aufschluss uber das Zustandekommen der einzelnen Seminare und der fruheren Protokoll-Veroffentlichungen; sie enthalten auch Hinweise auf die Teilnehmerkreise. (shrink)

Martin Heideggers Denken nach 1938 ist vor allem durch drei große Themen geprägt: den Wandel des Menschenbildes, die Einführung eines neuen Begriffes vom Denken und den Nachweis, dass Sein ›Seyn in Beziehung‹ ist. Dabei stützt er sich auf das Denken Franz Rosenzweigs, das bereits in der Formulierung von »Sein und Zeit« erkennbar ist, in den Schriften der 40er und 50er Jahre aber in besonders intensiver Weise nachwirkt.

A major work by one of the most influential philosophers of the 20th century, published here in English for the first time.

This collection of texts (originally published in German under the title Holzwege) is Heidegger's first post-war book and contains some of the major expositions of his later philosophy. Of particular note are 'The Origin of the Work of Art', perhaps the most discussed of all of Heidegger's essays, and 'Nietzsche's Word 'God is Dead',' which sums up a decade of Nietzsche research. Although translations of the essays have appeared individually in a variety of places, this is the first English translation (...) to bring them all together as Heidegger intended. The text is taken from the last edition of the work, which contains the author's final corrections together with important marginal annotations that provide considerable insight into the development of his thought. This fresh and accurate new translation will be an invaluable resource for all students of Heidegger, whether they work in philosophy, literary theory, religious studies, or intellectual history. (shrink)

Besinnung (1938/39) ist die erste von jenen vier Abhandlungen, die im Anschluss an die Beitrage zur Philosophie (Vom Ereignis) die Aufgabe ubernehmen, den Bereich des seinsgeschichtlichen Denkens, der in den Beitragen zur Philosophie seine erste Durchgestaltung als sechsfach gefugter Aufriss erhalten hat, als ganzen fragend zu eroffnen. Das als Besinnung sich verstehende seinsgeschichtliche Denken eroffnet die Lichtung des Seyns als Ereignis, worin sich die Entgegnung des Gottes und des Menschen mit dem Streit der Erde und der Welt kreuzt. Die Ereignung (...) der Entgegnung und des Streites geschieht als Austrag. Besinnung vollzieht sich aber als das Fragen der seinsgeschichtlichen Seinsfrage in der Auseinandersetzung mit der metaphysischen Seinsfrage. Weil die Besinnung nicht nur wie andere Schriften einzelne Fragen aus dem Ganzen des Ereignis-Denkens heraushebt, sondern dieses Ganze selbst fragend eroffnet, ist sie nachst den Beitragen zur Philosophie ein weiteres Hauptwerk des ereignisgeschichtlichen Denkens. Im Anhang kommt ebenfalls erstmals aus dem Nachlass ein 1937/38 geschriebener Ruckblick auf den Weg zum Abdruck, in dessen erstem Abschnitt Mein bisheriger Weg Heidegger seinen Gang von der Dissertation bis zu den Beitragen zur Philosophie uberdenkt. Im zweiten Abschnitt Uber die Bewahrung des Versuchten gibt er einen Uberblick uber seinen unveroffentlichten Nachlass, teilt diesen siebenfach ein in: Vorlesungen, Vortrage, Aufzeichnungen zu den Ubungen, Vorarbeiten zum Werk, Notizbucher, Arbeiten zu Holderlin, Vom Ereignis (Beitrage zur Philosophie) und fugt jedem dieser Nachlassteile ausserst aufschlussreiche Erlauterungen hinzu. (shrink)

A revised translation of Heidegger's most important work.

The question concerning technology.--The turning.--The word of Nietzsche: "God is dead."--The age of the world picture.--Science and reflection.

A fantastic read for any scholar or student interested in philosophy, epistemology, or ontology.

Heidegger's study of the essence of metaphysics--ontology and poetry--with a brief outline of his career.

This work, the text of Martin Heidegger's lecture course of 1929/30, is crucial for an understanding of Heidegger's transition from the major work of his early years, Being and Time, to his later preoccupations with language, truth, and ...

"Collects Martin Heidegger's pivotal writings on art, its role in human life and culture, and its relationship to thinking and truth"--Publisher description.