Abstract
The philosopher, Heidegger says somewhere, is “the friend of Being” and he then goes on to explain that precisely because of this friendship the philosopher will have to die.
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Notes
M. Heidegger, Vom Wesen der Wahrheit. Zu Piatons Höhlengleichnis und Theätet (Freiburg lectures, winter semester 1931/32), GA 34, p. 82.
M. Heidegger, Der Begriff der Zeit. Vortrag vor der Marburger Theologenschaft. Juli 1924, Max Niemeyer, Tübingen, 1989, p. 13.
A. DEwaelhens, La philosophie de Martin Heidegger, Louvain/Paris, Nauwelaerts — Béatrice Nauwelaerts, 1971, p. 115.
See especially her ‘Was ist Existenz-Philosophie?’, in H.Arendt, Sechs Essays, Heidelberg, Lambert Schneider, 1948, p. 73 and Jacques Taminiaux’s interesting remarks in his ‘Arendt, disciple de Heidegger?’, Études Phenomenologiques, 1985 (nr. 2), pp. 111-36, now extended in his La fille de Thrace et le penseur professionnel. Arendt et Heidegger, Paris, Payot, 1992.
M. Heidegger, ‘Phänomenologische Interpretationen zu Aristoteles (Anzeige der hermeneutischen Situation)’ (1922), Dilthey-Jahrbuch, 1989 (6), p. 238.
See his paper on ‘Moral Identity and Private Autonomy’ published in the second volume of his Philosophical Papers: Essays on Heidegger and Others, Cambridge U.P., 1991, pp. 193 ff.
‘Philosophie als Überwindung der “Naivität”’, in E. FINK, Nähe und Distanz. Phänomenologische Vorträge und Aufsätze, Freiburg/München, Alber, 1976, p. 116.
Ibid.
J. Derrida, ‘Introduction’, in E. Husserl, L’origine de la géométrie, Paris, P.U.F., 1974, p. 98.
I owe this play on ontology/otology to J. Derrida’s Otobiographies. L’enseignement de Nietzsche et la politique du nom propre, Paris, Galilée, 1984. At the time of writing this paper I was not yet familiar with Derrida’s own analysis of “Heidegger’s ear” (now published as ‘L’oreille de Heidegger. Philopolémologie (Geschlecht IV)’ in J. Derrida, Politiques de l’amitié, Paris, Galilée, 1994, pp. 341-419). But I may have been influenced by Derrida since I heard (if ‘heard’ is the correct term for what happens to one’s ears during a four and a half hour conference) the 1989 lecture at the University of Loyola (Chicago) which formed the basis of what he published now.
Cf. J. Derrida, Ulysse gramophone. Deux mots pour Joyce, Paris, Galilée, 1987, p. 89 (“téléphone intérieur”).
J. Derrida, De la grammatologie, Paris, Minuit, 1967, p. 33. Dasein, as one will remember, is both what calls and what is called in the voice of conscience (320/275).
Ibid., p. 36.
For Husserl’s views on linguistic incarnation and its role for the constitution of ideality, see Derrida’s ‘Introduction’ to Husserl’s ‘Origin of geometry’ (l.c., pp. 86-7).
La philosophie de Martin Heidegger, o.c., p. 194 n4.
‘Phenomenological Reduction and the Double Life of the Subject’, in Th. Kisiel — J. VANburen (eds.), Reading Heidegger from the Start. Essays in his Earliest Thought, Albany, SUNY, 1994, p. 259.
M. Heidegger, The End of Philosophy and the Task of Thinking’, in ID., Basic Writings, New York, Harper & Row, 1977, p. 390.
M. Heidegger, Grundfragen der Philosophie. Ausgewählte “Probleme” der “Logik” (Freiburg Lectures, winter semester, 1937/38), GA 45, p. 147.
My attention was drawn to this passage by a footnote in E. Tugendhat’s Der Wahrheitsbegriff bei Husserl und Heidegger, Berlin, W. de Gruyter, 1970, p. 316.
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Visker, R. (1999). Heidegger’s Cave Being and Time on Disappearing Existentials. In: Truth and Singularity. Phaenomenologica, vol 155. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4467-4_2
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