Quotes About Heidegger

In his field, and with his means, Rilke carries out an operation that one could philosophically describe as the 'transformation of being into message' (more commonly, 'linguistic turn'). 'Being that can be be understood is language', Heidegger would later state - which conversely implies that language abandoned by being becomes mere chatter.

World exists in the form of audience. A world is not all that is the case, but that which determines all that is the case. An audience consists of persons observing a contest without participating in it. No one determines who an audience will be. No exercise of power can make a world. A world must be its own spontaneous source. "A world worlds" (Heidegger). Who must be a world cannot be a world.

Making itself intelligible is suicide for philosophy.

One has to read Heidegger in the original to see what a swindler he was," said Popper. His philosophy was "empty verbiage put together in statements which are absolutely empty."19 On this even Carnap—not Popper's biggest fan—concurred.

Heidegger makes the distinction between being absorbed in the way things are in the world and being aware that things are in the world. And if you do the latter, you're not so worried about the everyday trivialities of life, for example, petty concerns about secrecy or privacy.

Dreyfus (1991) claims that Heidegger radicalized "the insights already contained in the writings of such pragmatists as Nietzsche, Peirce, James, and Dewey" (p. 6). See also Haugeland 1982, where he writes: "I make Heidegger out to be less like Husserl and/or Sartre than is usual, and more like Dewey (and to a lesser extent) Sellars and the later Wittgenstein" (p. 15).

Had Heidegger attached his great ego to the cause of international socialism, he would have enjoyed the whitewash granted to Sartre, Merleau-Ponty, Hobsbawm and the other apologists for the Gulag.1 But the cause of national socialism could enjoy no such convenient excuse, and the sin was compounded, in Heidegger's case, by the fact that it was precisely the national, rather than the socialist aspect of the creed that had attracted him.

At what point does one say of a man that he has become unreal? He hugged his overcoat closer and tried to assemble in his mind Heidegger's argument about the use of moods. We would think ourselves continuous with the world if we did not have moods. It is state-of-mind that discloses to us (Heidegger claims) that we are beings who have been thrown into something else.

To be sure, I can imagine what Heidegger means by being [Sein] and anxiety [Angst]. Man feels the urge to run up against the limits of language. Think for example of the astonishment that anything at all exists. This astonishment cannot be expressed in the form of a question, and there is no answer whatsoever. Anything we might say is a priori bound to be mere nonsense. Nevertheless we do run up against the limits of language.

Poštovani prof. dr. Heideggeru, zanimalo bi me šta Vi mislite pod izrazom 'utapanje u svakidašnjicu'. Kad je došlo do tog utapanja? Gdje ste Vi stajali kad se to dogodilo?

A giving which gives only its gift, but in the giving holds itself back and withdraws, such a giving we call sending.

The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the coming to presence of truth, comes to pass

All forms of humanism, Heidegger proclaimed, lead inevitably to metaphysics, since they presuppose a human being with a fixed rational nature. Instead of freeing man, the humanist view actually reduces Being's infinite possibilities to the dim, stunted creature of the modern age.

Now, what if Others were encapsulated in Things, in a way that Being towards Things were not ontologically severable, in Heidegger's terms, from Being towards Others? What if the mode of Dasein of Others were to dwell in Things, and so forth? In the same light, then, what if the Thing were a Dublette of the Self, and not what is called the Other? Or more radically still, what if the Self were in some fundamental way becoming a Xerox copy, a duplicate, of the Thing in its assumed essence?

A bicycle, certainly, but not THE bicycle," said he. "I am familiar with forty-two different impressions left by tires. This, as you perceive, is a Dunlop, with a patch upon the outer cover. Heidegger's tires were Palmer's, leaving longitudinal stripes. Aveling, the mathematical master, was sure upon the point. Therefore, it is not Heidegger's track.

Nietzsche hat mich kaputt gemacht.

To make of the truth a goddess amounts to turning the mere notion of something, namely the concept of the essence of truth, into a personality.

Only in thoughtful dialogue with what it says can this fragment of thinking be translated. However, thinking is poetizing, and indeed more than one kind of poetizing, more than poetry and song.

One expects philosophy to promote, and even to accelerate, the practical and technical business of culture by alleviating it, making it easier. {9}

let himself be drawn hither by the coercion of the phenomena themselves

The one: how it is (what it, Being, is) and also how not-Being (is) impossible. This is the pathway of grounded trust

I dwell, you dwell. The way in which you are and I am, the manner in which we humans are on the earth, is Buan, dwelling. To be a human being means to be on the earth as a mortal. It means to dwell.

Sartre expresses the basic tenet of existentialism in this way: Existence precedes essence. In this statement he is taking existentia and essentia according to their metaphysical meaning, which from Plato's time on has said that essentia precedes existentia. Sartre reverses this statement. But the reversal of a metaphysical statement remains a metaphysical statement. With it he stays with metaphysics in oblivion of the truth of Being.

Technology is a mode of revealing. Technology comes to presence in the realm where revealing and unconcealment take place, where aletheia, truth, happens.