【Heidegger】
Martin Heidegger (26 September 1889 – 26 May 1976) was a German philosopher. One of the founders and leading representatives of existentialist philosophy in the 20th century. Born into a Catholic family in Messkirch, near Freiburg, in the southwestern German state of Baden, he died in Messkirch, Germany.
In the history of philosophy, if we classify some of the most important philosophers, there are probably no more than two categories, one that I call them "peak types" and the other that I call "prophets."
"Pinnacle" philosopher
The philosopher of the pinnacle type, using hegel, as an example, is well known for his "Minerva's owl": it only flies at dusk. What does this mean? Philosophical thought is often the embodiment of the spirit of the times, it represents the most core of this era, and the words of philosophers are often a summary of the spirit of this era or the ideas of the times.
For example, when we talk about Greek philosophy, we immediately think of Plato and Aristotle, who can be considered the top or pinnacle of Greek philosophy. Their ideas and doctrines represented the highest standards of Greek philosophy. After the Hellenistic era, after entering the Middle Ages, the spirit of the times was Christian theology. Who were the most important philosophers of the Middle Ages? We say Thomas Aquinas. Modern, pinnacle or convergent philosophers, we would generally say Kant and Hegel.
↑↑↑Hegel's "Minerva's Owl"
The philosophical system of these philosophers is very grand and vast, and they have a foundational or summative expression and argument for all aspects of philosophical thought in this era.
"Prophetic" philosopher
In addition to these philosophers, we will find another type of philosopher in history. These philosophers often do not make an argument or defense for the era in which they live, but more question, challenge, and criticize the foundations and basic concepts on which this era is based.
The ideas of these philosophers are often accepted after their deaths, and their ideas may become mainstream. Many of these philosophers, in fact, disappear in the middle of the vast course of history, only a flash in the pan, like a meteor. But there were philosophers who later became the mainstream of the development of ideas, and this type of philosopher was a "prophetic" philosopher. Take, for example, Aristotle's teacher, Socrates.
↑↑↑ The Death of Socrates This is an oil painting by the French painter Jacques David in 1787 and is now in the Metropolitan Museum of Art in New York. The work depicts the philosopher Socrates at the time of his death.
Socrates in his time was not as a mainstream, but as a heretic. We know that Socrates was not only the beginning of the entire culture of philosophy and science in the West, but also the first martyr of our philosophy and scientific spirit. Another example, we can cite Descartes, who represents the beginning of modern thought, but in Descartes's time we know that he spanned two periods, on the one hand, he was on the scholastic philosophy of the time, and if you read his basic works, such as Descartes's Meditations, or his "Methodological Discussion", you can clearly see that he was on the one hand the terminator of the old system, and on the other hand the founder of the new system.
So for some of these philosophers, we would call them the "prophetic" philosophers of the new age. So what is our time today? We call it the age of science. In the age of science, of course we humans have made great achievements, but in this age we call it modernity, so we are now discussing the question of modernity, some of the basic concepts on which this age is based. For example, reason, such as science, such as democracy, such as human rights, justice, we will take them as a matter of course, as the basis of our whole thought.
But we know that for some postmodern philosophers, "postmodern" here does not exactly mean the time behind, and the "post" here has a philosophical meaning, which is to rethink the legitimacy of the basic concepts on which modern society is based, to re-propose philosophical arguments. Heidegger falls into this category. Heidegger was preceded by a series of philosophers, such as the German philosopher Nietzsche. Heidegger and Nietzsche can be considered prophets of the age to come.
Heidegger's status can be described as "the one who has never been estimated before or after". Heidegger wrapped up the previous philosophical history, reinterpreted the so-called ancient Greek view of truth aletheia in a phenomenological way, continued a certain ancient Greek tradition, deconstructed traditional metaphysics, and revived existential problems in his own way. It also influenced a large number of philosophers in the 20th century.
Heidegger and Hegel are a little bit like heap the whole history of philosophy as part of their own system, and the history of philosophy in Hegel is the process of rational self-knowledge, which has a purpose. Heidegger, on the other hand, took the history of philosophy as the history of existence, Philosphiegeschichteals Seinsgeschichte. But Hegel is, after all, the pinnacle of metaphysics, the old metaphysics, and Heidegger's basic existential theory is about the individual, against the old large and total metaphysical system.
There are many philosophers who have been "violently interpreted" by Heidegger, Plato, Aristotle, Aquinas, Leibniz, Kant, Hegel, Nietzsche... It can be said that Heidegger turned the entire tradition of Western philosophical history into part of his own "existential problems". This is a man who single-handedly leverages the traditions of thousands of years before.
【Biography】
His father, Friedrich Heidegger, was a clerk in the Catholic church in the local town, and his mother was also Catholic. With the financial support of the Catholic Church, he attended a secondary school in Konstanz, 50 km south of Meskilchy, from 1903 to 1906, in preparation for a future pastoral career, and from 1906 to 1909 attended the liberal arts school in Freiburg. During these six years he studied Greek, and thereafter, except during the war years, he had to read greek texts every day. He also studied Latin.
In 1907, while on his summer vacation home, Heidegger borrowed F. Brentano's book On the Multiple Meanings of Beings Since Aristotle from the priest of trinity Church in Konstanz, which became interested in the question of existential meaning and became the starting point of his lifelong philosophical career.
In 1909 he entered the University of Freiburg, where he spent the first two years specializing in theology, supplemented by philosophy, and in 1911 he decided to abandon the pastor's career and specialize in philosophy, following Husserl to devote himself to the study of phenomenology. In the summer of 1913, under the direction of Arthur Schneider, he completed his doctoral thesis "The Judgment Theory of Psychology". During his time in Freiburg, he was a student of the famous German philosopher E. Husserl at that time, and also participated in the research classes directed by the neo-Kantian philosopher Heinrich Rickert, and thus was deeply influenced by the philosophy of value. Shortly after receiving his doctorate, World War I broke out. He enlisted in the army in August 1914, but was discharged two months later due to poor health. From 1915 to 1917 he worked as a military post in Freiburg, and in the summer of 1915 he qualified as a lecturer for a thesis entitled "The Theory of Categories and the Theory of Meaning by Deng Scott".
In April 1916 Husserl was hired at the University of Freiburg to inherit Rico's lectures. So Heidegger was able to listen to Husserl's advice. At that time he worked in the post office during the day and attended lectures or lectures at the university at night. In 1917 Heidegger married Elfride Petri. After marriage, he was conscripted into the army again and served in the Western Front. After returning from the battlefield in 1918, Heidegger officially became Husserl's assistant coach. In 1922, with the help of Husserl, he was hired as a professor of philosophy at the University of Marburg.
↑↑↑Heidegger and his wife with their two sons, Jr. and Hermann
During the Marburg period, Heidegger began writing his major work, Being and Time, which was officially printed in February 1927, first in the eighth volume of the Phenomenological Almanac and second as a single edition. The book laid the foundation for his life's philosophical activity and was regarded as an important work of modern existential philosophy, and his reputation grew for it. Six months later, Berlin awarded the title of full professor.
Husserl retired in 1928 and was recommended by Husserl as heir to the Chair of Philosophy at the University of Freiburg. Later, he founded his own philosophy, existentialism. In 1929 Heidegger resigned from his seat in Marburg and returned to the University of Freiburg to inherit Husserl's lectures on philosophy. After the 1930s, his relationship with Husserl grew frosty and eventually broke down. At the beginning of 1933, the Nazi fascist dictatorship appeared in Germany. Over the next five years, 2,800 German university teachers were fired and persecuted, but Heidegger led 960 professors in the autumn of that year to publicly swear in support of Hitler's National Socialist regime, and for a time he served as rector of the University of Freiburg. After the Allied occupation of Germany in 1945, he was censored for this history and banned from teaching. He resumed teaching in 1951 and retired in 1959, and since then has rarely participated in social activities, taking refuge in a mountain hut in his hometown of the Black Forest, discussing philosophical issues with only a few of his closest friends.
【Chronology of Life】
Born on September 26, 1889 in Meskilsch, Baden, Germany. Father Friedrich Heidegger; mother Johanna, maiden name Kempf. His parents were deeply Catholic.
From 1903 to 1906 he studied at the Humanities Secondary School in Konstanz.
From 1906 to 1909 he studied at the Humanities Secondary School in Freiburg.
Reading the Austrian philosopher Brentano's doctoral dissertation" on the multiple meanings of "existence" in Aristotle's philosophy, an interest in the existence of the problem arose.
1909-1911 Studied theology at the University of Freiburg.
1911-1913 Studied philosophy, humanities and natural sciences at the University of Freiburg.
1913 Doctor of Philosophy under the direction of Schneider and Lee Kelter, his dissertation entitled "The Judgment Theory of Psychology".
1916 Qualification as a lecturer at the University of Freiburg with a thesis entitled "The Doctrine of Category and Meaning of Dun Scott".
The Concept of Time in the Science of History was published in the Journal of Philosophy and Philosophical Critique, No. 161.
Husserl is Professor of Philosophy at the University of Freiburg. Heidegger and Husserl met for the first time.
1917 Married Averett Petri.
1919 Commentary on the Psychology of Jaspers's Worldview is published.
The eldest son, Jorke, was born.
Get to know Jaspers.
Teaching assistant for Husserl seminars.
In 1920, the second son, Heilman, was born.
1922 Associate Professor of Philosophy at the University of Marburg. Worked in Marburg until 1928. Completed the Todtnauburg Cottage.
The Natop Manuscript was published
1923 At the invitation of Max Scheler, he gave a lecture entitled "This is and True" at the Kant Society of Cologne.
Publication of Existentialism: The Hermeneutics of Practicality
1924 Lecture on the Concept of Time at the Marburg Theologians Association
On December 4, 1926, he gave a lecture entitled "The Concept and Development of Phenomenological Research" at the Small Gathering of Philosophy in Marburg.
In 1927, Existence and Time was first published in the eighth issue of the Annals of Philosophical and Phenomenological Studies, edited by Husserl.
In 1928 Husserl retired, Heidegger took over as Chair Professor of Philosophy at the University of Freiburg.
Numerous lectures entitled "Kant and the Metaphysical Problem" at the Herdel Institute in Riga.
The Basic Problems of Phenomenology was published
On 24 January 1929, he gave a lecture entitled "Philosophical Anthropology and the Metaphysics of this Presence" in Frankfurt.
In March, he gave several lectures at the Davos University Lecture entitled "Kant and the Metaphysical Problem".
On 9 April, he delivered Husserl's Seventieth Birthday Speech.
Inaugural lecture for professors at the University of Freiburg Auditorium on 24 July, entitled "What is Metaphysics?" 》。
In December, he gave a lecture in Karlsruhe entitled "The State of Today's Philosophical Problems".
Kant and the Metaphysical Problem is published.
In March 1930, he gave lectures at the Scientific Association amsterdam on "The State of Today's Philosophical Problems" and "Hegel and the Metaphysical Problem".
He has given many lectures in various places under the title of "The Nature of Truth".
1933 Elected Rector of the University of Freiburg.
In March, he delivered a speech entitled "Self-Declaration of German Universities" at the inauguration of the Rector.
1934 Resignation as Rector of the University of Freiburg.
On 13 November 1935, he gave a lecture entitled "The Origin of Works of Art" at the Freiburg Art-Science Association. It was reworked in Zurich in January of the following year.
On 2 April 1936, he gave a lecture in Rome entitled "Hölderlin and the Nature of Poetry".
From November to December, he gave several lectures entitled "The Origin of Works of Art" at the Council of the Free German Episcopal Church in Frankfurt, Main.
In June 1938, he gave a lecture at the Society of Arts-Sciences, Natural Studies and Medicine in Freiburg entitled "Metaphysics lays the Foundation for the Image of the Modern World".
In 1939, he gave several speeches entitled "Hölderlin's hymn "As a Festival...".
1940 Lecture "Plato's Theory of Truth". The speech was first published in the Yearbook of Spiritual Heritage in 1942.
1943 Remembrance, published in the Collected Essays on the Centenary of Hölderlin's Death, compiled by Kluckhorn.
On June 6, at the centenary of Hölderlin's death at the University of Freiburg, he gave a speech entitled "Homecoming – To Relatives".
Give a lecture in a small circle entitled "Nietzsche's Words "God Is Dead""
The Nature of Truth is published.
In the autumn of 1944, he was conscripted into the vigilante group.
The Interpretation of Hölderlin's Poetry is published.
1945 The authorities of the occupied forces banned teaching until 1951.
1946 In order to commemorate the twentieth anniversary of Rilke's death, he gives a lecture on "What is a Poet?" in a small circle. 》。
Translated and read the Tao Te Ching with the Chinese scholar Xiao Shiyi.
In 1947, he composed "Field Path" and "From the Experience of Thinking".
Plato's Doctrine of Truth. Attached is the publication of letters on humanitarianism.
In December 1949, he gave four lectures at the Bremen Club entitled "The Spectator" ("Thing", "Seat Frame", "Danger" and "Turn").
On June 6, 1950, he gave a lecture on "Things" at the Bavarian Art Association.
On 7 October, he gave a speech entitled "Language" in Billeus in memory of Max Comerrell.
"The Road in the Forest" is published.
On August 5, 1951, he gave a speech entitled "Tsuku," "Chiku, Ju, Ande, Ande" at the special conference on "Man and Space" in Darmstadt.
On October 6 in Billeus he wrote entitled "... Man poetically inhabits...", a speech.
8 May 1953 At the Bremen Club, he gave a lecture entitled "Who is Nietzsche's Zarathustra?" " speech.
May gave a lecture entitled "Science and Contemplation".
On 18 November, at the Bavarian Art Association, he gave a lecture entitled "The Pursuit of Technology", which is one of the series "Art in the Age of Technology".
Introduction to Metaphysics is published.
1954 Lectures entitled "Meditations" in Zurich, Konstanz and Freiburg.
A Collection of Speeches and Essays is published.
What Summoners? published.
On October 30, 1955, he gave a speech entitled "Calmly And Let It Go" at the Meskilhi Commemoration of the 175th Anniversary of the Birth of composer Conradine Kolauze.
August in Normandy, France entitled "What is Philosophy?" " speech.
1956 At the Club bremen in May and at the University of Vienna in October, he gave a report entitled "According to the Law".
For the 1956 Highbel Day, "Dialogue with Highbell on the "Little Treasure Box"".
Lecture for architects in Freiburg entitled "Paul Clay".
Towards the Existence of Problems was published.
In February 1957, he gave a lecture entitled "Metaphysical Mechanisms of Existence-Theo-Logic" at Tottenauburg.
During the summer semester, he gave five lectures entitled "Principles of Thought" at the General Research Class at the University of Freiburg.
In December and February of the following year, he gave three lectures entitled "The Nature of Language" at the General Studies Class at the University of Freiburg.
The Same and the Difference is published.
1958 Lecture on Hegel and Greece in Heidelberg, Germany, in March 1958.
In May, he gave a lecture entitled "Poetry and Thoughts - A Poem on the "Words" of Steiffin Georg" at the Dawn Celebration Festival of the Burgtheater in Vienna.
In January 1959, he gave a lecture entitled "The Way to Language" at the Bavarian Fine Arts Society.
Inaugural Address at the Heidelberg Academy of Sciences.
Lecture entitled "Hölderlin's Earth and Sky" at the Hölderlin Institute conference in Munich.
On September 27, he was awarded the honorary citizen of the city of Meskilhi, and Hayes made a speech entitled "Thanks to the Hometown of Meskilhi"
In Baden-Baden, he gave a lecture entitled "The Mission of Art in The Modern Age".
"Calm and Let It Go" was published.
The Road to Language is published.
In July 1960, he gave a lecture entitled "Language and Hometown".
1961 Nietzsche is published in two volumes.
In April 1962, he traveled to Greece for the first time.
The Inquiry of Things: The Doctrine of Kant's Transcendental Principle is published.
Technology and Steering is published.
May 1964 Addressed in Meskilhi with "Abraham on St. Clara".
In April 1967, he gave a lecture entitled "The Origin of Art and the Mission of Thought" at the Academy of Sciences and Arts in Athens.
"Signpost" is published.
1968 Lecture on Hölderlin –Poetry in Amrivi (René Charles, French translation)
From August 30 to September 8, a seminar entitled "Hegel: The Difference Between the Fichte System and the Schelling System" was held in Dol (Provence).
From 2 to 11 September 1969, a seminar entitled "Kant: On the Only Possible Argument for the Existence of God" was held in Dol (Provence).
"Things For Thought" was published.
1970 Heraclitus (1966-1967 Winter Semester Discussion Class) is published.
Phenomenology and Theology is published.
1971 Schelling's Treatise on the Nature of Human Freedom (1809) is published.
Published early works in 1972.
1975 Fundamental Problems of Phenomenology (Summer Semester 1927 Lecture Notes) is published.
1976 Logic - The Problem of Truth. The Winter Semester 1925/1926 Lecture Notes were published.
He died on May 26 and was buried in his hometown of Meskilch on the 28th. He was 87 years old.
Note: Compiled on the basis of the "Chronology of Heidegger's Life" (see pages 152-155 of the book) by Walter Bimmer, with additions and deletions. ——Editor Sun Zhouxing
【Character anecdotes】
Before being elected rector of the University of Freiburg, Heidegger joined the Nazi Party on 1 May 1933. In April 1934 he resigned as principal. Although he remained a member of the Nazi Party until the end of the war. During his tenure as rector, the University of Freiburg banned Husserl, a former Jewish teacher at Heidegger, from the university library, triggering Nazi laws of ethnic cleansing.
In a 1941 reprint, Heidegger deleted a dedication to Husserl in Being and Time, claiming that he was under pressure from the publisher Max Niemeyer to do so.
When he published Introduction to Metaphysics in 1935, he refused to delete the words "the inner truth and greatness of this movement": "... These are so-called philosophies. What is before us today, known as the 'philosophy of National Socialism', but which has nothing to do with the inner truth and greatness of this movement—that is, the clash of earth's technology with modern humanity—is in a chaotic quagmire of concepts such as 'value' or 'unity'. ”
Many readers, including his former student Habermas, understood it as evidence of Heidegger's commitment to National Socialism.
【Contribution Impact】
● Philosophical thought
Heidegger was one of the founders and leading representatives of existentialist philosophy. He quotes Plato in His Book of Being and Time: "When you use the word 'existence' you are obviously already familiar with what it means, but we have believed in understanding it, but we are now at a loss." Then he says that Plato's implication of "existence" that everyone was familiar with at that time was not really understood. This problem has not been solved until today, 2000 years later, and he is going to re-propose and solve the problem of the meaning of "being". Heidegger explains the meaning of "in" as follows:
Already have the nature. That is to say, first of all, there must be "being" before there can be "being"; it is absolutely impossible not to be "in" at all, there is a "being".
To solve the problem of "being", it is necessary to trace back to a kind of "being", which is clear when it is not clear what exactly it will look like.
Heidegger argues that only "I" is this "being", that only "I" is clear when it is not clear what it will be. Therefore, he believes that "I" is "being" and "being" is "me." Further down, Heidegger talks about "being" in "me" is the world.
Here, at the heart of Heidegger's thought, is that the individual is the existence of the world. Of all mammals, only humans have the ability to be aware of their existence. They do not exist as selves in relation to the external world, nor as ontology that interacts with other things in the world. Human beings exist through the existence of the world, and the world exists because of the existence of human beings. Heidegger also argues that human beings are in contradiction, that they foreshadow the inevitable death, which leads to painful and horrific experiences. They have to admit that death is inevitable, and then everything ceases to exist. Our existence is neither of our own making nor our choice. Existence is imposed on us and will continue until we die.
Heidegger's philosophy has had a strong influence on modern existential psychology, especially on the psychology of L. Binswanger. He regarded Heidegger's conception of the existence of the world as a fundamental principle of existential psychology. His existentialist ideas also had a great enlightening effect on the development of psychotherapy in the future.
● Presence and time
After receiving Brentano's essay On the Multiple Meanings of 'Existence' in Aristotle," Heidegger said, "I began my first clumsy philosophical attempt. For the first time, Heidegger's questioning of existence was opened, and Leibniz exclaimed, "How shocking it is to realize your existence!" Heidegger was obviously also struck by the questioning of philosophy, and insisted that philosophy is the question of "existence."
During his time at the University of Freiburg, Heidegger published papers in a number of philosophical journals (Scholars), and had close contacts with famous teachers of the time, such as Schneider and Lee Kelter, and when he graduated, Heidegger considered specializing in mathematics to obtain a teaching qualification and specialize in philosophy to stay in school or continue philosophy, and eventually entered the philosophy department and fell to Husserl.
During his college years, he was greatly influenced by Husserl's "Logical Studies" and said that the book had extraordinary charm, although it was difficult to read, but the book was never left. In 1912, he published "A New Exploration of Logic" in "Literary Prospects for Catholic Germany", which chose the psychological problems that had been overcome by Husserl as the theme, which shows the depth of Husserl's influence on him. After schneider's "Theory of Psychological Judgment" successfully achieved the "best" results, he successfully obtained a doctorate.
Later, in 1915, with the outbreak of World War I, he qualified as a teacher and wrote a qualification thesis" entitled "The Doctrine of Deng Si's Disobedience and Meaning". In his treatise, Heidegger discusses "categories" in the sense that he examines the various object fields and the basic structures or frameworks that constitute "various forms of reality", borrowing the language of Scott. While working as a lecturer, he met Husserl. The latter admired Hai's talent and called him a "phenomenological prodigy", after Husserl's older friend, Natop of marburg University, had intended to hire Heidegger to lecture on his side, but for various reasons he never did so. In 1920, he had planned to recruit Heidegger as an unannounced professor, and in early April he met Jasbeth at Husserl's birthday party, but when the University of Marburg formally intended to recruit in February 1922, the result was still not realized, in September there was a week of discussions with Jasbeth in Heidelberg's private residence, and in mid-October the Phenomenological Explanation of Aristotle (i.e., the Nathop Manuscript) was compiled and sent to the University of Marburg and the University of Göttingen, these developments were very important, marking the Existence and Time. Preparation on methods.
In 1923, the mountain hut was built in Todtnauborg and used as the main place of writing, and in 1927, after the publication of The Concept of Time in 24 years, the first part of Existence and Time was published, and Heidegger became famous and undoubtedly became the number one person in German philosophy. Existence and Time was not really mature when it was formed, and if there was no external pressure, Heidegger might have delayed the publication of this book, and there are many sloppy and impatient points in the book.
Many of Heidegger's problems in the whole process of thought are concentrated here, including "the state of truth and the state of non-truth", "logic and judgment", "the composition of truth", "the experience that precedes theoretical cognition", "the factual life", "the way of existence here and now", "the problem of temporality", and so on
Heidegger begins by reiterating the necessity of asking questions about the meaning of existence, which in itself is the most universal concept that transcends all species relations, which seems to be understood by everyone, but whose meaning is hidden in obscurity. From Plato onwards, existence has been mistakenly equated with all beings, and Heidegger believes that Western philosophy has gone further and further in this error. The book discusses in detail the question of this and the world and time, and the book summarizes the divisions of this in relation to the world, this in relation to time, and this in the unfolding section.
In the preparatory narrative of the book, anthropology and psychology and biology are planned, and the preparation of survival theory is carried out.
Dasein refers to the existence of man, and Heidegger chose this term to avoid the primacy of the subject of traditional metaphysics and the objectification of man (Cartesian thinking).
Immediately thereafter, it is proposed that this is always "IN-der-welt-sein" (which exists in the world), and discusses in detail the world and the various aspects of the world. The world is not a simple gathering of things, it is not an object that can be directly observed by us, we always belong to the world. It also discusses Descartes' theory of existence, proposes utensils and worldly beings, and discusses in detail people's grasp of the object's use.
The unfolding style of this is divided into: emotion, speech, and comprehension. This is thrown into the world, and always the unreal sinking into the world, in the sinking with others, according to which Heidegger proposed the concept of the multitude, we always exist with others, and in this together participate in everything about the masses, and then lose ourselves, thrown to the ground to plan ourselves, and then there is the style of sinking: gossip. curious. Two ways.
Although this presence is always non-authentic, Heidegger proposes an emotion of "fear" that makes the original reality possible, fear has no concrete object, but is an expression of human finiteness, and the basic existence of this existence is - worry. Fear strikes, this is coming out of the body and being aware of one's own limitations. Fear in fear, it is nothing and in the land of nothingness, this fear sinks, and has an authentic state. Fear makes this see its own ultimate--death. Heidegger discusses in detail the concept of death, which is the arrival of time and cannot be experienced, and he makes this a plan for itself—to live to death, at which point the "conscience" calls for this presence. This is in this conscience that we see the structure of existence of the True Energy.
In the last part of the book, the problem of time is discussed, criticizing the traditional custom of counting time, combining temporality to discuss the living state of this existence, and deriving the confusing concept of "man is time", which is mainly reflected in the understanding. Temporal discussions such as sinking also lead to Heidegger's conception of history here.
In general, this book uses the presence of man to explore the various meanings of existence, and the conclusions of subsequent analysis derive the "place of neglect" of existence, where the existence of the right topic is grasped, and this field of existence of light and shadow is the existence itself, so that the relationship between things and this existence occurs, and the things and this presence are the return to themselves. But the quest for existence itself doesn't end there.
The second part of the book, for various reasons, perhaps out of the rocks of thought, Heidegger decided not to write any more. Later reflections are basically supplements to "Existence and Time", mainly found in "Introduction to Metaphysics", "The Origin of Works of Art", "Time and Existence", "The Nature of Basis", "The Nature of Truth" and so on...
In terms of science, Heidegger has a high degree of cultivation, can have a high-level scientific dialogue with Heisenberg, and later put forward his own criticism of science and technology: such as "The Age of World Images" and "The Pursuit of Technology". Heidegger also proclaimed the end of philosophy in his later period, which was naturally also due to his profound study of the history of philosophy, and later his complete works have been published in more than 80 volumes, which are undoubtedly treasures of the world of thought, and he has proved his life with his ideas.
【Influence on China】
Explain Chinese thought with "Dasein" and "Ereignis": Neo-Confucian Mou Zongsan codified Chinese philosophy and established the "Yuanjiao". Later scholars have heideggerized Chinese philosophy and used "Dasein" and "Ereignis" to explain Chinese thought. For example, Zhang Xianglong's "Heidegger Thought and China's Heavenly Dao" and Lai Xianzong's "Taoist Zen Buddhism and Heidegger's Negotiations".
Scholars also used Heidegger's philosophy to carry out the theoretical construction of Chinese ontological hermeneutics, with the goal of constructing China's "First Philosophy". For Aristotle, first philosophy refers to the study of the supreme being (the immovable promoter or God) in theology, or to the study of existence as existence in existentialism (ontology).
Theology is called the first philosophy because it studies objects above physical beings; and the study of the latter is a matter of second philosophy. Existentialism is the first philosophy because it studies the principles and laws tacitly accepted by all other branches of science and the first cause of the entire world of existence. In this (i.e., existential) sense, First Philosophy acquires its universal meaning as the basis of all science. For Husserl, the first philosophical foundation of all other philosophical disciplines. For example, Lai Xianzong tried to use Heidegger's philosophy to construct the buddhist ontological hermeneutik (Buddistische Onto-Hermeneutik) system of thought.
【Character Writings】
Sein und Zeit (1927) "Being and Time"
Kant und das Problem der Metaphysik (1929) Kant and the Metaphysical Problem
Einführung in die Metaphysik (1935, 1953) Introduction to Metaphysics
Erläuterungen zu Hölderlins Dichtung (1936-38) Interpretation of Hölderlin's poems
Beiträge zur Philosophie (Vom Ereignis) (1936-1938, published 1989) Contributions to Philosophy
Holzwege (1950) "The Road in the Woods"
Was heißt Denken? (1951–52) What is Thought? 》
Der Satz vom Grund (1955–56) According to the Law
Identität und Differenz (1955–57) Identity and Difference
Gelassenheit (1959) "Calm and Easy"
Unterwegs zur Sprache (1959) On the Way to Language
Die Frage nach der Technik, "The Quest for Technology"
Wissenschaft und Besinnung, Society and Reflection
überwindung der Metaphysik Overcoming Metaphysics
Wer ist Nietzsches Zarathustra, "Who is Nietzsche's Zarathustra"
Bauen Wohnen Denken
Wegmarken "Signposts"
[Scientists are the most miserable slaves of our time]
Why does Martin Heidegger say that "scientists are the most miserable slaves of our time"?
Heidegger's statement, first of all, what he did was not a philosophy of science, but more of a critique of modernity. His starting point was not to advance science, but how human beings were free. Modern science, modern technology, is part of the spirit of the times for him.
For the above questions, Heidegger mainly has the following views:
1. The origin of modern science
In Heidegger's view, the birth of modern science began with the mathematicalization of science. On the face of it, modern science (such as Newtonian physics) relies more on experimental induction than ancient science (such as Aristotle physics) and should be more empirical. But Heidegger argues that this is not the case, and he believes that Aristotle also pays attention to observation, measurement, and induction, and focuses on the intention and hypothesis of experimental design--- Newton first regarded nature as "mathematical planning" to design experiments and observe induction; Aristotle did not have such preconceived notions.
Aristotle saw objects as individuals with their own dispositions, whose trajectories and places were influenced by their inner nature. Objects under Newtonian physics are "equal", they are condensed into particles, and their displacement is only related to the magnitude of the force and their own mass - that is, there is no "qualitative" difference in the objects in Newtonian physics, and physics becomes a science of "quantity". Heidegger deduced from this that the basis of Newtonian physics was not actually experience, but a "mathematical project" (deentwerfen).
Heidegger's so-called mathematical planning is that when people face objects, they first presuppose an "axiomatic" natural law, and incorporate objects into this system for "planning". Mathematical planning presupposes that only "axiomatized" can be explored, so that things are considered "scientific" only when presented in the form of "axiomatization", and that there must be a possibility of being rigorously measured to be called scientific experiments.
Heidegger is very clever in analyzing [modern science] in an "attitude of revealing the world", rather than using science itself to analyze science. If we analyze only from the connotation of "science", it is reduced to the definition itself, and only by placing modern science in history as a stage of human development can we jump out and ask how free the relationship between human beings and science is. However, his understanding of modern science is not entirely convinced, and his understanding of Newton's physics alone has been refuted by many people, and he is even less in-depth about biochemistry. Therefore, his criticisms are mainly based on the idea of absorbing value, and listening to it without fully believing it.
2. The crisis that modern science has brought to mankind
Because the basis of science is mathematical planning, scientists first presuppose that the world can be formalized, and then look for evidence that conforms to this law, which he calls machination (machination [de Machenschaft]). The greatest harm that conspiracy brings to human beings is that everything can be normalized and formalized, and the charm of existence (enchantment) will disappear. This involves Heidegger's critique of the nature of modernity: reason dominates everything, and the world is reduced to an image (World Picture[ de Weltbild]). He traces back to Descartes' emphasis on cogito, arguing that the mathematicalization of modern science is one of the manifestations of metaphysical rationalization that began with Descartes. When reason dominates everything, man as a thinker becomes the center of the world, and the world can only be presented in the form of being reproduced, calculated, and manipulated, and we can only encounter images of appearances, and existence itself retreats.
Secondly, in order to ensure the operation of the scientific order, scientific research must be institutionalized, the coordination of scientific research should be placed in the first place, and the specific scientific researchers should be placed in a secondary position. Because once this big machine starts to operate, the integrity of this mathematical planning itself replaces the value of individual differences, researchers become a replaceable nail, and scientists enter assembly line training. Heidegger thought it was extremely dangerous, because technicians and researchers would replace thinkers, and universities were no longer concerned with wisdom, but with "common sense" in the sense of order.
3. The origin of modern technology
Similarly, Heidegger contrasts modern technology with techne, which has existed since ancient times, with the intention of eliciting "the essence of modern technology." He argues that the difference between modern technology and ancient technology is that modern technology is a claim (challenging [de Herausfordern]) and its essence is architecture (enframing [de Ge-stell]).
What is a request? For example, in the past, people planted land and harvested food, but still regarded the land as land, using it only for their own needs. But under the requirements of modern science and technology, land is no longer simple land, mu yield, oil production, unit price per square meter... Land becomes a quantifiable resource, but it is not enough to fulfill the duty of land. Under the modern technological system, everything has become a kind of reserve (standing-reserve), which is used to plan, store, distribute, and profit. And this attitude of seeing everything as a reserve and planning for it is the enframing, which is the essence of modern technology that Heidegger believes.
4. The crisis brought by modern science and technology to mankind
The first crisis brought about by science and technology is to make human beings themselves become a kind of resource reserve - the word human resources is a good confirmation of human resources; at the same time, people feel that they are the leaders of all things, the builders of all structures. Thus the illusion is created: everything that man can encounter is created by man or by man.
The second crisis of technology is that the way technology looks at things with architecture blocks the possibility of other understandings. For example, "art" is such a possibility. He believes that art is completely different from technology, that art does not ask for it, but makes the essence of things manifest in it, and this kind of revelation through art to bringing-forth into presence is revealing (de Entbergen). It should be noted that the enframing of technology itself is also a kind of revealing, but once technology becomes the dominant way of revealing, humans will not be able to see the self-disclosure of other ways in the world.
5. Where is the way out for humanity?
To be clear, Heidegger doesn't think we should stop technological development. In fact, he argues that enframing becomes the dominant way of human cognitive existence, which in itself is a destining, a way for history to reveal itself. He even repeatedly explained that historical development is not entirely within the control of mankind, so that human beings alone can neither prevent the emergence of a technological architecture nor bring about a new historical stage.
But at the same time, human beings are not without initiative. The reason why human beings are bound by technology is more because human beings do not recognize the nature of technology and the obstacles that the technological architecture has to the way humans perceive. Once we all realize this, we can open ourselves to new ways of revealing, that is, to be ready to accept the arrival of a new historical stage. This reflection and openness is the part that human beings can control.
Reflection on science would release humanity (de Gelassenheit, translated elsewhere as calmly allowed) to the boundaries of more questions worthy of being asked. At the end of his lecture on Science and Contemplation, he said, "Even if the scientific community continues the present way and does not change in essence, scientific researchers themselves can reflect on science and remain aware at different levels as thinkers, ask deeper questions, and always realize that there are many ways of knowing the world beyond what science and technology promise us."
6. Heidegger is anti-science
From the previous narrative, Weidegger's views can be summarized:
a) Modern science and technology dominate the way humans perceive the world and therefore may obscure the world's other self-revelations.
b) But modern science and technology is a manifestation of the zeitgeist and is not something that humans can control autonomously, so the only way to solve the danger is to reflect.
c) If scientists do not reflect on the nature of science, they are not asking the most fundamental question.
d) Scientists and technicians may have limited their vision to the current state of science and technology, but this does not prevent them from recognizing the essence of science through reflection and preparing them for historical phases in different ways of revealing
Roughly summarized, Heidegger's criticism is not scientists, but the act of not reflecting on the nature of science and technology and only blindly promoting the development of science and technology. Heidegger's articles do not mean that "technology should not exist", in fact, he has repeatedly stated that the development of science and technology is inevitable, his purpose is to expose the boundaries of science, and there is no anti-science.
As for Heidegger's anti-science, the common evidence is his statement in What is called Thinking that "scientists do not think.". But once we understand his critique of science, we can understand that what he is saying here is not that science itself is useless, but that all disciplines will be scientifically obscured from other existential thoughts.
7. Why use the word "slave"
Basic Questionsof Philosophy: Selected "Problems" of "Logic" in which the original text is "the most miserableslaves of modern times", I think he used the word slave not out of discrimination on the level of personality, but to express a state of bondage and unfreed: if you do not know the nature of technology, It is not free to blindly make a nail on the road of scientific research without the spirit of reflection; and it is also unfree for all mankind to blindly promote the development of science and technology without reflection.
8. In addition, I suspect that it may have something to do with Hegel's master-slave dialectic. The slave described by Hegel is dependent on the master, the slave transforms nature into what the master needs, the slave becomes the intermediary between the master and nature, and the master and nature are no longer in contact. This is very similar to Heidegger's view of science, perhaps Heidegger believes that modern science is this slave, technology is the result of this slave, and human beings as masters must go through the slave of science as an intermediary to contact nature, so human beings are getting farther and farther away from nature, more and more away from the face of existence itself.
9. Overall. The Quest for Technology is a masterpiece in Heidegger's later thought. At the beginning of the article, Heidegger interprets the technology-means-four causes-inducements-bring-output through a series of exquisite interpretations (word games), and finally interprets it as a kind of "unmasking". "Technology is a way to unmask".
Compared with the original technology, the basic characteristics of modern technology have changed from a "output" to a "force". The propulsion here is put forward in the sense of "laying out nature", as if we see human beings forcing nature into a dead end, threatening nature with a dagger, and asking nature to pull out its "hidden resources".
Yes, nature is seen as a vehicle that can be quantified and stored in some kind of resource. Here, modern technology is different from traditional farming, which is almost a kind of "care" for crops, and farmers watch over the growth of crops. Modern technology, on the other hand, uses mechanization to force the land to produce a large number of what it stores.
In this way, all things are presented in a way of holding, what is holding? It is a quantifiable state, as if the grain that has not yet been produced has been "fixed", such as the annual output plan, which means that the grain has been "stored" in the ground, waiting for human beings to "withdraw". Food is thus preserved, and it becomes "holdings."
All things exist in the sense of existence, then they are "arranged" by human beings for a certain purpose, and the set of such arrangements is "set". The word set, Ge-stell, comes from the gistell framework, the meaning of skeleton, but it uses this ge to express some kind of set. That is, it has both the meaning of skeleton, frame, and collection. Everything presents itself in such a framed set.
For example, the integrated circuit board, of course, this is in the metaphorical sense of the talk. My understanding is that because nature becomes a whole that bites into each other, such as trees providing wood, wood supplying paper, paper becoming impurities, and everything being cogwheelded, that is, the "set" of technology. Any natural thing alone is not just itself. Because it manifests itself as "wood", it brings out the existence of other things. In this sense, the gear bearing linkage relationship between something and other things is expressed as an integrated circuit board. Integrated circuits are collections of "parts with different functions" that are placed on the "circuit board" (seat frame) in a purposeful way, such as capacitors, which have no practical significance if they cannot be put into the whole. Because we see it in the way it means in the whole.
(Duchamp may have been a prophetic artist who instinctively felt the collection of this way of unmasking, and thus created this painting, "The Big Glass", another of which is "The Bride, Even Stripped naked by The Singles", which may show that people are dominated by the collection method of technology.)
Modern technology has changed the original "caregiving output", and in a "propulsive" way to force nature to hand over what it has stored, human beings have changed from the role of "midwives" to "broken abdomen" surgical operators, forming a kind of cunning and plundering of nature.
The greatest danger, however, is not this early extraction of nature (e.g., overexploitation of oil), or the danger of technology being out of ethical (e.g., the possibility of atomic bomb abuse). Rather, modern technology has a devouring power (globalization) that becomes a dominant way of unmasking in a "fateful" way.
(The river that was unmasked by the way of "set and placed" is no longer the river in ancient poetry))
When it becomes the only way to unmask, people will be wrong and think that this is the only way to unmask, or even, this is the unmasking itself, it becomes the only truth (scientific truth). For example, we sometimes refute a view that "this is unscientific", which already implies the understanding that "science" is equivalent to "truth".
- And it is likely that in fact, unscientific is "right".
At the same time, as a way to swallow all things, the set also pulls "people" into this set and unmasked way, and people become some kind of "resources", such as the word "human resources". Here man is alienated as a means to an end. We know, Kant said, that man can only be an end and not a means, and when man is seen as an intermediate link (cog) in the attainment of an end, he is "instrumentalized," that is, alienated.
But this alienation, this fact that man is dominated by technology, has a kind of disguise, in which it disguises itself——— man expands, and becomes the master of the earth alive. It is as if man is constantly conquering nature, and nature is constantly subservient to man.
However, "where there is danger, there is also life and salvation". Heidegger quotes Hölderlin's poems. Once this method of deconstruction deepens the alienation of man to a certain extent, the more man becomes more and more alert to this alienation. "The set aggressively pulls man into a presupposition which is considered the only means of deceit, and thus pushes man into danger of sacrificing his free essence—and it is precisely in this extreme danger that man's tightest, indestructible attribution to the promisee is revealed." In other words, man sees clearly the fact that technology dominates man, not man over technology.
Eventually, Heidegger pointed out the way to salvation——— art.
Here I would like to share my understanding. When the way the world is deceitful is ruled by technology, by the collective, art is deceptive in another way. It awakens to the fact that the unmasking of the world is not the only way to set up technology.
As shown below, we can strongly feel that these are four different "styles", and what is "style"? This is something worth pondering. Heidegger said that the essence of a work of art is to unmask, to be truth. I think that the "content" of this unmasking is not the most important, but the way in which it is unmasking is the most important, and I understand this unmasking method as "style". What we appreciate in the final appreciation of the work of art is the style itself, and the content should be the bearer of the "style".
Science and Contemplation is the second article in Heidegger's Collected Lectures and Essays, followed by the first, "The Inquiry of Technology," deepening the understanding of modern science/technology and, at the same time, opening up new content, namely, how history is held back by the dominance of this method of deceitfulness, and how historical destiny will break through this fetter and be propelled by contemplation.
First, Heidegger proposed a proposition ——— "Science is a theory of reality."
The two words here, reality and theory, still need to be clarified and elaborated.
Reality, on the level of ancient Greece, was actually "the one who enters the presence and the producer and the one who is produced." Subsequently, in the context of modern science, it becomes a kind of "achievement", and reality becomes a "Gegen-stand" confrontation.
And "theory" comes from the ancient Greek word "contemplation." As a way of life, observation is higher in value than the "way of life of practice". Theory, then, is the observation of truth (unmasked). In its modern sense (beginning with the Roman translation), "theory, contemplation" becomes "cutting, dividing", somewhat dividing the characteristics of interventional action. Science not only divides all things, but also science itself divides itself, and it divides itself into various disciplines. I think that Heidegger's theory here is actually "cognitive mode".
Modern science is founded on this basis, that is, Descartes divides me and the world, and when I think that after I have been erected and highlighted, the world has stripped away the meaning of "existence" and becomes an "appearance", and the world has become only under the understanding of "appearance" as an "opposite" relative to the subject, that is, an object, a counterpoint. This trend can be traced back to Aristotle.
In this way, both reality and theory acquire a kind of "countervariance", and the way we use to know, and the way reality is presented, become an "object" thing. This puts the presentation (unmasking) of all things into a range. This is also the reason why science cannot know itself in a scientific way, because it cannot "jump out" to see itself, and since the whole world is dominated by this "contrast", it is centralized to obtain the dominance of understanding. Is it no longer possible for man to recognize the nature of science?
Otherwise, Heidegger proposed replacing indoctrination with contemplation. Indoctrination is a form of "passivity" in which "enlightenment brings an example to man, according to whom he constitutes what he does." This indoctrination is actually "culture", the subtleization of civilization to people. It shapes man's spiritual world, ideology, etc., and thus dominates man.
Contemplation, on the other hand, has a kind of "initiative", which is actually to "reach the place where we have not seen through, but have stayed for a long time". In this way, we can clearly recognize "science" and "technology". And our times. Only by recognizing this era can we transcend it through contemplation, which is also the wheel that drives history. And this kind of "pushing" is actually an internal driving force of "fate" that drives us to push. And our push is the process by which this fate generates itself.
"Roaming the road towards those who deserve to be questioned is not a risk, but a return", and the question worth asking is the driving force of history. Contemplation becomes a kind of "climbing" in this sense (from the title side note). This shows that indoctrination is not a climb, but a non-active "fall", that is, a "free fall" after the opening of history.
Only contemplation can open a new scene, "not because the uncultured people have gained dominance, but because the signs of an age have become clearly visible, in which what is worth questioning opens the door to the essence of all things and all destiny."
Listen, what is worth asking is pulling us to pull the hinge of fate.
【Quote】
(1) Philosophy cannot cause any direct change in the state of affairs of the world. Moreover, nothing can be done as long as it is human thought and scheme.
2, life is the school. There, rather than happiness, it is better to be unhappy than to be a good teacher. Because survival is in the loneliness of the abyss.
3. Full of labor, but man, poetically dwelling on the earth.
4. Existence is the existence of the being, and the existence of the being is the source that the being can influence or influence other beings, and it is also the source that can be perceived, recognized, judged, and used by other sentient beings.
5. The poet evokes illusions and dreams from the pulsating and noisy reality.
6. Thinking is the thinking ,...... Thought is there, because thought is happening, belongs to being. At the same time, thought is there, because thought belongs to being, and listening is there.
7. The most enduring thing of thought is the path.
8) The conscience can only speak in the form of silence on a regular basis.
9, people live quietly, even if they listen to the sound of the wind quietly, they can also feel the poetic life.
10, people live in their own language, language is the "home of existence", people are talking, words are talking about people.
【Related Movies】
The Ister, The East River (2004), based on Heidegger's 1942 lecture.
David Barison and Daniel Ross made an 189-minute documentary (2004). Barison was born in 1972 and studied philosophy at the University of Melbourne, Australia. Ross, an alumnus of Barison, initially studied physics before coming across Barison switching philosophy. Because of his enthusiasm for Heidegger's aphorisms, he wanted people to know that Heidegger's theory was not outdated today. So, they bought a DV in 2003, set off from London, along the Danube River, and made this road philosophy film. First gossip so much, while promising, do not take the initiative to talk about the structure of the film, do not refuse to talk about the awards, do not take any responsibility for the correct and wrong part of the narrative, and then look:
The Ister is the title of an unfinished poem by the German poet Holderlin, set in the Danube river. The poem begins with this: Now come fire! / Eager are we / to see the day。 Guess you, that's how the movie begins. The first question is: Who is Hölderlin? Anyway, it ended up going crazy. The second question is: what is Hölderlin's relationship with Heidegger. I read the former and not the latter, so I can only simply say that Heidegger gave a lecture in 1942 to discuss the meaning of poetry, the naturalness of technology, the connection between ancient Greece and Germany, the nature of politics and survival, and it was just Hölderlin's The Ister that could satisfy Heidegger.
The film takes the poem apart sentence by sentence and intersperses it with the casual views of some contemporary philosophers. Of course, the picture of the different places is essential, and at the end, Heidegger recites The Ister, and at the end, as in the beginning, a duck disappears forward. So much of my profile is enough. OK, and then gossip: Three philosophers are found in the film, Bernard Stiegler, who wrote Time and Technology, and of course spent several years in prison during the May Revolution in France. Heidegger's fans, while advancing the theme of the Old Sea. Presented by Spirit, the german director Hans-Jurgen Syberger behind the film has topped his play.
Jean-Luc Nancy, exploring politics and ideology. Inside, he told his schoolgirls on the train about his life, and think about it. Philippe Lacoue-Labarthe: Because he looked down on Heidegger when he joined the Nazis and refused to apologize. Having published Art and Politics, politics is not a good bird. But he's a smoker, and that makes me feel identified. He also mentioned a poem by Paul Celane, forgetting that it was one, and got excited.
Hans-Jurgen Syberg, the old handsome man, appeared and asked, "Don't machines also have spirits" (spirits)? Maybe there is, but certainly not the kind of camera that sits inside the toilet and watches what women do on it.
These themes are large, exploring nature, technology, time, existence, politics, and much more. The most desperate thing was that Stiegler said this: What is nature? Nature has become a phantasm (in our time), nature has become a phantasm. Such a view, although not very lascivious, is cheap enough, cheap enough.
Is nature really an illusion? Then the first is the artist who shouts the good of primitive society, and the second is the happy lascivious artist in industrial society. There may be others.
The film narrates the past, and also mixes with the memories of that year, recording the present. Can life really be narrated? Is it really possible to record it now? So I miss those who walked in the most clumsy steps.
This documentary helped me sort out my perspective, but many of the unspeakable secrets still can't be washed away, and I certainly don't fantasize about this philosophical approach bringing me the ultimate dialogue. In fact, the war that belongs to one's own body must continue to be carried on. But one day, these will eventually disappear and fight only for the second day of their own survival (Tom Waits).
Indeed, "I see you as nothing more than myself". The story of the documentary is finished, and then it is, swipe the card, wait for the subway, get on the bus, and leave.
Being There, Rich and Powerful (1979), touches on Heidegger's concept of existence and the existence that has been left behind for a long time.
Changs (Peter Cyrus Peter Sellers), a simple-minded old gardener. He had been living in an old house in Washington and had never left. His whole life was watching television, and watching television became his only way to communicate with the outside world. Over time, his entire thought, behavior, and worldview have been completely televised. However, his employer died suddenly, and Changs suddenly became nowhere to go and lonely. In the face of a strange and fresh world, he was suddenly confused. After a sudden car accident, Changs becomes a guest of wealthy Washington businessmen Eve (Shirley McLee MacLaine) and Ben (Melvyn Douglas). With his "vast" knowledge learned on television, he was so skilled that he became a think tank relied on by politicians.
The political satire comedy "The Rich And The Rich" in the late 1970s film industry is the last legacy of the joker Peter Cyrus. The film won best supporting actor at the 52nd Academy Awards in 1980 and was nominated for best actor, and was nominated for the Palme d'Or in the main competition section of the 33rd Cannes Film Festival in 1980.
End.