By Herman Philipse
This scrupulously researched and carefully argued booklet is the 1st to interpret and review the significant subject of Martin Heidegger's philosophy--his celebrated "Question of Being"--in the context of the entire diversity of Heidegger's notion. With this finished procedure, Herman Philipse distinguishes in unparalleled methods the heart from the outer edge, the basic from the incidental in Heidegger's philosophy. between different achievements, this permits him to shed new gentle at the arguable courting among Heidegger's existence and thought--in specific the connections among his philosophy and his involvement with Nazism.
Philipse starts off via explaining which difficulties an interpretation of Heidegger's query of being should still remedy, and he specifies which kind of interpretation is the easiest foundation for an assessment of Heidegger's suggestion. He then identifies a variety of strands or leitmotifs in Heidegger's thought of being, and indicates how those strands dangle jointly within the philosopher's paintings. In doing so, Philipse bargains new insights into Heidegger's perspectives on such topics as human lifestyles, authenticity, common sense, and language, and into his readings of such philosophers as Aristotle, Kant, Hegel, and Nietzsche. Philipse then integrates into his interpretation of Heidegger's total concept the most recent scholarship in regards to the philosopher's engagement with Nazism. ultimately, Philipse examines the basic buildings of Heidegger's philosophy and assesses even if Heidegger's perspectives are precise, possible, or own another epistemic or existential price.
As the main thorough interpretation of Heidegger's thought of being now to be had, this paintings represents a brand new section within the full of life debate in regards to the philosopher's lifestyles and works.
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Additional info for Heidegger's Philosophy of Being
Epistemology had to replace metaphysics as first philosophy because it deals with a fundamental presupposition of all sciences, the presupposition that there is a material world independent of the knowing mind. Eduard von Hartmann, Edmund Husserl, and many Neo-Kantians explicitly defined epistemology as first philosophy. It is this conception of philosophy that Heidegger attempts to refute in the first division of Sein und Zeit. 97 Whereas Carnap thought that the I N T R O D U C T I O N 25 problem is spurious because it cannot be decided by empirical and scientific means, Heidegger argues in section 43a of Sein und Zeit that its spuriousness is caused by the fact that Dasein and its relation to the world were conceived of on the model of objects and external relations in the world, that is, in the way science had conceived of them since Antiquity.
Nevertheless, there is such a significance. Wittgenstein calls it the mystical. One might suggest that Heidegger could mean something similar when he says that raising the question of nothingness is incompatible with logic. For the question of nothingness and of being is concerned with the significance (Sinn) of being. 58 This might be one of the reasons why Heidegger says in Sein und Zeit that the answer to the question of being cannot be expressed in a set of propositions, and, indeed, that it cannot be formulated at all.
Heidegger repeats the phrase “and with nothing else” six times in different variations in order to prepare his conclusion: that when the scientist tries to say what he is up to, he inevitably speaks of something else, namely, the Nothing, or nothingness (das Nichts). 35 Is this a sound argument? Rudolf Carnap criticized Heidegger’s Was ist Metaphysik? ”36 According to Carnap, metaphysical discourse is not true or false: it is meaningless and consists largely of pseudosentences, even though it often appears to make sense.
Heidegger's Philosophy of Being by Herman Philipse