A prominent Iranian philosopher Ahmad Fardid considered the influential German philosopher Martin Heidegger as“the only Western philosopher who understood the world and the only philosopher whose insights were congru...A prominent Iranian philosopher Ahmad Fardid considered the influential German philosopher Martin Heidegger as“the only Western philosopher who understood the world and the only philosopher whose insights were congruent with the principles of the Islamic Republic”.The report aimed to present Fardid’s interpretation of Heidegger in the light of Iranian-Islamic wisdom.Iranian philosopher believes that Heidegger’s thought responds to the most important intellectual crisis of the West civilization that is nihilism and to reach the possibility of an“other beginning”of thinking that he calls“No-longer-metaphysical-thought”.Considering these two fundamental features,Fardid founds powerful religious-spiritual tendencies in Heidegger’s thinking.展开更多
In order to pursue literature nature,Russian formalists proposed the theory of defamiliarization,started literary studies from the way of language.Besides emphasizing the literature self-discipline,they entirely put t...In order to pursue literature nature,Russian formalists proposed the theory of defamiliarization,started literary studies from the way of language.Besides emphasizing the literature self-discipline,they entirely put the literary in the cage of language at same time,ignoring the humanistic nature of literature.This paper attempts to point out the limitations and shortcomings of the defamiliarization theory by analyzing it,explain that Heidegger’s reverting to simplicity is the fundament of defamiliarization.展开更多
This article deals with the human design of salvation and the question of man under the common stimulus of two grand names of philosophical tradition, though parted by more than nine centuries: Saint Anselm and Martin...This article deals with the human design of salvation and the question of man under the common stimulus of two grand names of philosophical tradition, though parted by more than nine centuries: Saint Anselm and Martin Heidegger. Both defend the need for a God who saves man: according to Anselm, due to the consequences of evil, which man consented and cannot revert;according to Heidegger, due to the consequences of technicity, which man created and can no longer control. In any case, the design of salvation posits the question of man: Why man? This question was considered ever since the remote 12th century, in a time of renovation for European culture, and is once again posited with special acuteness in our days, in a time of accelerated technological progress of human civilization. Which is why Anselm’s reflection around salvation and the medieval question of man may open doors towards re-equating the value of man in its actual state and in the future horizon of humanity?展开更多
Bloom’s taxonomy is widely used in educational research to categorize the cognitive skills required to answer exam questions.For this study,we analyzed how students categorize exam questions(high-level question or lo...Bloom’s taxonomy is widely used in educational research to categorize the cognitive skills required to answer exam questions.For this study,we analyzed how students categorize exam questions(high-level question or low-level question,)gathered data as to their rationale for categorization,and compared their categorizations to those of experts.We found that students consistently rank high-level questions incorrectly.We analyzed student reasons for their categorizations,and found that for many of the incorrectly categorized questions the students referred to reasons related to Cognitive Load Theory.This shows that cognitive load prevents students from accurately assessing the cognitive level of an exam question.Thus,extra cognitive load in exam questions may prevent those questions from accurately measuring the skills and knowledge of the student.This points to the need for instructors to eliminate cognitive load from their exams.展开更多
This paper examines the relationship between language, particularly language that expresses aesthetic experiences of plant life, and corporeality. The theorisation of language is a keystone towards conceptualising par...This paper examines the relationship between language, particularly language that expresses aesthetic experiences of plant life, and corporeality. The theorisation of language is a keystone towards conceptualising participatory relationships between people and the botanical world. A comparative reading of the works of Henry David Thoreau and Martin Heidegger provides a framework for approaching language as embodied participation. Despite political differences, Thoreau and Heidegger shared a mutual conviction about the generative powers of language. Thoreau＇s literary practice partly involved immersion in places such as swamps and forests. Fittingly, Heidegger＇s explication of Rilke＇s concept of＂the Open＂ mirrors the participatory aesthetics of Thoreau. Both thinkers looked towards the capacities of poetics to galvanise the evolution of language. In response to the increasing dissection offered by contemporaneous theories of linguistics, Thoreau and Heidegger held the notion of language as a body in itself, one brought to life through immanence between sensuous bodies in the world. For each theorist, language was both bodily and a body. Their works evidence that multi-sensorial encounters with the natural world can be captured in language. The body of language may be engaged with as a whole living phenomenon rather than a dissected corpse as this comparative reading of Thoreau and Heidegger will intimate.展开更多
Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In t...Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.展开更多
Late Heidegger＇s thinking of language is on the way to pure language, for Heidegger tries to overcome the impurity and equipment-treating of language. The pure language shows itself as poetic language. Poetic languag...Late Heidegger＇s thinking of language is on the way to pure language, for Heidegger tries to overcome the impurity and equipment-treating of language. The pure language shows itself as poetic language. Poetic language overcomes the impurity of everyday language and theoretic language before it reveals itself as Saying and Silence, the conversation between poetry and thought, and the possible poetic dwelling. However, Heidegger＇s poetic language has its limitation, which calls for our rethinking of his thinking of poetic language and language itself and makes us bring forth the contemporary nature of poetic language. In this sense, poetic language is to become the purest language or language of the very beginning. Also three sorts of languages are differentiated： language of desire, language of equipment, and language of truth （poetic language）, of which poetic language is simultaneously the game of language of desire, language of equipment, and language of truth （poetic language）. Poetic language in the contemporary times helps us to think about our fate in our times and urges us to build our own dwelling home.展开更多
In this article,I examine Martin Heidegger’s 1950 lecture/essay“The Thing”(Das Ding)in two ways.First,as a piece influenced by chapter 11 of the Daodejing.And second,as a postwar writing which can be interpreted vi...In this article,I examine Martin Heidegger’s 1950 lecture/essay“The Thing”(Das Ding)in two ways.First,as a piece influenced by chapter 11 of the Daodejing.And second,as a postwar writing which can be interpreted vis-a-vis the Black Notebooks and his other writings.There are instances in“The Thing”which are analogous to his statements found in the Black Notebooks and his other writings which describe and clarify his controversial political affiliation.In brief,I suggest here that Heidegger’s articulation of the concept of wu 無 of chapter 11 of the Daodejing as the void of the jug in“The Thing”may potentially describe his controversial engagement with German National Socialism as part of his response to the call for German mission.Notably,the fundamentality of the void of the jug is comparable to the exclusivity and exceptionality of the Germans in their mission;and the use of the void of the jug as outpouring is an interesting way to emphasize his disagreement with the regime by pointing out that his support to German National Socialism is not to the extent of brutally annihilating the Jews.展开更多
Though Heidegger became a kind of conceptual companion of comparative philosophers,and a methodological example for interpreters of Daoist philosophy claiming that Zhuangzi or Laozi embodied the overcoming of Western...Though Heidegger became a kind of conceptual companion of comparative philosophers,and a methodological example for interpreters of Daoist philosophy claiming that Zhuangzi or Laozi embodied the overcoming of Western“onto-theology,”Heidegger himself not only stressed his disbelief in the notion that Asian thinking could save the West from its“civilizational crisis”but also clearly claimed that Western thinking could emerge only through its distinction from the“mythical East.”However,at the same time,Heidegger criticized the decadence of the West,claimed the necessity of cultural rejuvenation,and then,with the failure of Germany to perform this task,seemed to turn to Chinese sources to find alternative solutions.How to understand Heidegger’s complex relationship with China?Is Heidegger an Orientalist or an Occidentalist European philosopher?Moreover,how to understand the subtle and troubling connections between Heidegger’s complex relationship with China and Heidegger’s highly“problematic”(to say the least)intellectual engagement with Nazi ideology?To what extent are Orientalism and Occidentalism are linked to Heidegger’s belief in the Nationalist-Socialists’claims about“saving”the“European spirit”?展开更多
This article is to explore the micro-political situation behind interpretations of Heidegger5s Black Notebooks in the academic context.In order to show a whole and complete picture,this article first presents a detail...This article is to explore the micro-political situation behind interpretations of Heidegger5s Black Notebooks in the academic context.In order to show a whole and complete picture,this article first presents a detailed description of the publication information of the Black Notebooks and of the debates about anti-Semitism that arose after their publication in the West.Then we try to compare the interpretations of the Black Notebooks most prevalent in the West with those in Chinese academia,in order to delineate their different tendencies in interpretations.Finally,by comparison of distinctive tendencies from both sides,we find out that there are already academic micro-political attitudes guiding these varying interpretations of Heidegger's Black Notebooks.展开更多
In this paper I investigate differences and similarities in the definitions of human being and human essence as proposed by two of the most influential thinkers of 20th-century world philosophy, namely Mou Zongsan and...In this paper I investigate differences and similarities in the definitions of human being and human essence as proposed by two of the most influential thinkers of 20th-century world philosophy, namely Mou Zongsan and Martin Heidegger. I first examine a number of interpretations put forth by scholars that assess the philosophical compatibility of the thought of the two philosophers. Each of these assessments tend to agree that they are incompatible with each other based on what they perceive as an absolute distance between Mou＇s and Heidegger＇s ways of thinking. Although these studies are pioneering and show an in-depth understanding of Mou＇s thought, none demonstrate a correct understanding of Heidegger＇s philosophy. Therefore, I will attempt to demonstrate that, despite their differences, the ontological and ethical theses of Mou and Heidegger have several striking points of contact. I will also put forth the claim that Heidegger＇s post-turn philosophy is more compatible with Mou＇s philosophy than Kant＇s system.展开更多
This paper describes the phenomenological ethics implicit in Heidegger＇s later work. It is argued that these phenomenological ethics take the form of a perfectionist ethics in which one consciously resists the tempta...This paper describes the phenomenological ethics implicit in Heidegger＇s later work. It is argued that these phenomenological ethics take the form of a perfectionist ethics in which one consciously resists the temptation to nihilistically enframe other entities as Bestand. Despite Heidegger＇s reputation as an inferior animal philosopher, it is then argued that we can employ this ethics to improve our relationship with non-human animals. Specifically, our use of them in the agricultural setting is examined to determine whether or not our current practices are ethical according to Heidegger＇s normative model. Ultimately it is concluded that, more often than not, animals are harmed both ontically and ontologically by our modem farming practices. We are called on instead to try to dwell meditatively with other entities, to be-with them in such a way that respects them as inexhaustibly meaningful instantiations of being as such. This requires changes to the way in which we satisfy our needs as consumers.展开更多
Martin Heidegger famously declares that Dasein does not perish but experiences its demise, and that death stands before us as something to be anticipated. This idea of being-towards-death is an anticipation of possibi...Martin Heidegger famously declares that Dasein does not perish but experiences its demise, and that death stands before us as something to be anticipated. This idea of being-towards-death is an anticipation of possibility, of becoming authentically free for one＇s death. If we take Heidegger＇s view of death and compare it to that of the Daoist philosopher Zhuangzi, we notice that the latter also holds death in an unusual light. For Zhuangzi, death is possibility not because it symbolizes the perfection of being but insofar as it reveals its entanglements. This paper will thus argue in support of the Daoist notion that death is neither to be feared nor does it serve as the end of one＇s contribution to the world. It will also take the stance that death qua nothingness is both a corporeal and metaphorical embodiment of Dao in that death and nothingness reflect the natural praxis of Dao to be still, empty, and quiet. In order to facilitate our analysis, we will focus on the story of Zhuangzi and the roadside skull, a story that has Zhuangzi pillowing said skull from which he realizes that life is but a pillowing of death.展开更多
There are two critical,but opposite interpretations of Heidegger's understanding of being as a social ontology.One charges Heidegger with adhering to an anti-social"private irony,"while the other charges...There are two critical,but opposite interpretations of Heidegger's understanding of being as a social ontology.One charges Heidegger with adhering to an anti-social"private irony,"while the other charges him with promoting a"self-canceling"totality.The current essay replies to these two charges with a discussion of Heidegger's understanding of being as"communal being,"which is implicated both in the early Heidegger's concept of"being-in-the-world-with-others"and in the later Heidegger's keyword of Ereignis.It argues that Heidegger's understanding of being as communal being is neither identical with totalitizing publicness nor the same as voluntaristic egotism.According to Heidegger,both the publicness of das Mem and voluntaristic egotism are the real threats to humanity at present.Because of them,we human beings are in danger of being uprooted from the earth upon which we-as communal beings-have already and always dwelled and lived with others from the very beginning of human history.展开更多
In 1840, Alexis de Tocqueville coined the term ＂individualism＂ to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the ＂habits of the heart＂ that...In 1840, Alexis de Tocqueville coined the term ＂individualism＂ to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the ＂habits of the heart＂ that bind a generation to the customs of their forebears and contemporaries. A problem, though, is that modem individualism undermines the very ideals--i.e, autonomy, equality, and freedom--that motivated it in the first place. Understood as a way of life, liberal individualism is permeated by alienation, estrangement, and thoughtless patterns of conformism. In what follows, I hope to show that hermeneutic phenomenology as developed by Martin Heidegger marks an important break from the modem liberal individualistic outlook. The point is to undercut the contrived interpretations of our current historical tradition in order to demonstrate that belonging to and sharing in the struggles of a generation are conditions for being human at all. This critique does not provide a panoptic or definitive account of the basis of a genuine community, but does give us a richer sense of place and purpose, beyond even what the current polis/political community designates （though it certainly includes it）.展开更多
Heidegger＇s reflection on modem sciences in his Contributions to Philosophy is a ＂questioning of philosophy＂ instead of an analysis of a ＂problem of logic.＂ Therefore, this Being-historical reflection is an ontol...Heidegger＇s reflection on modem sciences in his Contributions to Philosophy is a ＂questioning of philosophy＂ instead of an analysis of a ＂problem of logic.＂ Therefore, this Being-historical reflection is an ontological grounding effort of reason, instead of a rational critique of the sciences. Heidegger calls this ontological grounding a ＂Besinnung＂ or ＂mindful deliberation,＂ which is one of the most important words in the Contributions. This ＂Besinnung＂ is not only a kind of＂philosophy of science,＂ but also a political critique of modern sciences,展开更多
Wordsworth devoted himself to the ideal of a harmonious relation between human and nature, between man and society, between man and the ego. In this sense, Wordsworth improved the development of ecology. This argument...Wordsworth devoted himself to the ideal of a harmonious relation between human and nature, between man and society, between man and the ego. In this sense, Wordsworth improved the development of ecology. This argument will be supported by the approach of eco-criticism and Heidegger's eco-philosophy. And it is supported by the following points.The first part points out that Wordsworth's love of nature led to his love of man, which was reflected by his care for common people. Part Two shows Wordsworth's solicitude for dwelling. His notion of dwelling had aspect of poetic dwelling. The harmonious human-nature relationship reveals thee essence of free dwelling. His poetic experiment agreed with Heidegger's argument on poetic creation. His discussion of free labour was like Heidegger's interpretation of"merit". Part Three tells about Wordsworth's great effort to amend the alienated human nature by treasuring the Child's nature, imagination and human feelings.In this way,the conclusion can be got: although it would be a huge project to reinterpret Wordsworth with the approaches of eco-criticism and Heidegger's eco-philosophy, it is still worth making the effort.展开更多
How phenomenology deals with the problematic of cultural difference?The present paper explores this question in the frameworks of Edmund Husserl(1859-1938)and Alfred Schutz(1899-1959).Husserl dealt with the problem of...How phenomenology deals with the problematic of cultural difference?The present paper explores this question in the frameworks of Edmund Husserl(1859-1938)and Alfred Schutz(1899-1959).Husserl dealt with the problem of cultural difference and cultivated the position of cultural universalism in his phenomenological thinking.He insisted on the idea of universalism that originates in ancient Greek and he demonstrated this idea of universalism through the discourse of the life-world.Even though Husserl does not focus on the issue of cultural difference,yet his notion of appresentation is useful to explicate this issue.Schutz also handled the problematic of cultural difference with help of appresentation,though in implicit manner.Aiming at an exploration of cultural difference on the track of both Husserl and Schutz,the present paper concludes that the concept of appresentation proves to be crucially relevant in this respect.展开更多
文摘A prominent Iranian philosopher Ahmad Fardid considered the influential German philosopher Martin Heidegger as“the only Western philosopher who understood the world and the only philosopher whose insights were congruent with the principles of the Islamic Republic”.The report aimed to present Fardid’s interpretation of Heidegger in the light of Iranian-Islamic wisdom.Iranian philosopher believes that Heidegger’s thought responds to the most important intellectual crisis of the West civilization that is nihilism and to reach the possibility of an“other beginning”of thinking that he calls“No-longer-metaphysical-thought”.Considering these two fundamental features,Fardid founds powerful religious-spiritual tendencies in Heidegger’s thinking.
文摘In order to pursue literature nature,Russian formalists proposed the theory of defamiliarization,started literary studies from the way of language.Besides emphasizing the literature self-discipline,they entirely put the literary in the cage of language at same time,ignoring the humanistic nature of literature.This paper attempts to point out the limitations and shortcomings of the defamiliarization theory by analyzing it,explain that Heidegger’s reverting to simplicity is the fundament of defamiliarization.
文摘This article deals with the human design of salvation and the question of man under the common stimulus of two grand names of philosophical tradition, though parted by more than nine centuries: Saint Anselm and Martin Heidegger. Both defend the need for a God who saves man: according to Anselm, due to the consequences of evil, which man consented and cannot revert;according to Heidegger, due to the consequences of technicity, which man created and can no longer control. In any case, the design of salvation posits the question of man: Why man? This question was considered ever since the remote 12th century, in a time of renovation for European culture, and is once again posited with special acuteness in our days, in a time of accelerated technological progress of human civilization. Which is why Anselm’s reflection around salvation and the medieval question of man may open doors towards re-equating the value of man in its actual state and in the future horizon of humanity?
文摘Bloom’s taxonomy is widely used in educational research to categorize the cognitive skills required to answer exam questions.For this study,we analyzed how students categorize exam questions(high-level question or low-level question,)gathered data as to their rationale for categorization,and compared their categorizations to those of experts.We found that students consistently rank high-level questions incorrectly.We analyzed student reasons for their categorizations,and found that for many of the incorrectly categorized questions the students referred to reasons related to Cognitive Load Theory.This shows that cognitive load prevents students from accurately assessing the cognitive level of an exam question.Thus,extra cognitive load in exam questions may prevent those questions from accurately measuring the skills and knowledge of the student.This points to the need for instructors to eliminate cognitive load from their exams.
文摘This paper examines the relationship between language, particularly language that expresses aesthetic experiences of plant life, and corporeality. The theorisation of language is a keystone towards conceptualising participatory relationships between people and the botanical world. A comparative reading of the works of Henry David Thoreau and Martin Heidegger provides a framework for approaching language as embodied participation. Despite political differences, Thoreau and Heidegger shared a mutual conviction about the generative powers of language. Thoreau＇s literary practice partly involved immersion in places such as swamps and forests. Fittingly, Heidegger＇s explication of Rilke＇s concept of＂the Open＂ mirrors the participatory aesthetics of Thoreau. Both thinkers looked towards the capacities of poetics to galvanise the evolution of language. In response to the increasing dissection offered by contemporaneous theories of linguistics, Thoreau and Heidegger held the notion of language as a body in itself, one brought to life through immanence between sensuous bodies in the world. For each theorist, language was both bodily and a body. Their works evidence that multi-sensorial encounters with the natural world can be captured in language. The body of language may be engaged with as a whole living phenomenon rather than a dissected corpse as this comparative reading of Thoreau and Heidegger will intimate.
文摘Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.
文摘Late Heidegger＇s thinking of language is on the way to pure language, for Heidegger tries to overcome the impurity and equipment-treating of language. The pure language shows itself as poetic language. Poetic language overcomes the impurity of everyday language and theoretic language before it reveals itself as Saying and Silence, the conversation between poetry and thought, and the possible poetic dwelling. However, Heidegger＇s poetic language has its limitation, which calls for our rethinking of his thinking of poetic language and language itself and makes us bring forth the contemporary nature of poetic language. In this sense, poetic language is to become the purest language or language of the very beginning. Also three sorts of languages are differentiated： language of desire, language of equipment, and language of truth （poetic language）, of which poetic language is simultaneously the game of language of desire, language of equipment, and language of truth （poetic language）. Poetic language in the contemporary times helps us to think about our fate in our times and urges us to build our own dwelling home.
文摘In this article,I examine Martin Heidegger’s 1950 lecture/essay“The Thing”(Das Ding)in two ways.First,as a piece influenced by chapter 11 of the Daodejing.And second,as a postwar writing which can be interpreted vis-a-vis the Black Notebooks and his other writings.There are instances in“The Thing”which are analogous to his statements found in the Black Notebooks and his other writings which describe and clarify his controversial political affiliation.In brief,I suggest here that Heidegger’s articulation of the concept of wu 無 of chapter 11 of the Daodejing as the void of the jug in“The Thing”may potentially describe his controversial engagement with German National Socialism as part of his response to the call for German mission.Notably,the fundamentality of the void of the jug is comparable to the exclusivity and exceptionality of the Germans in their mission;and the use of the void of the jug as outpouring is an interesting way to emphasize his disagreement with the regime by pointing out that his support to German National Socialism is not to the extent of brutally annihilating the Jews.
文摘Though Heidegger became a kind of conceptual companion of comparative philosophers,and a methodological example for interpreters of Daoist philosophy claiming that Zhuangzi or Laozi embodied the overcoming of Western“onto-theology,”Heidegger himself not only stressed his disbelief in the notion that Asian thinking could save the West from its“civilizational crisis”but also clearly claimed that Western thinking could emerge only through its distinction from the“mythical East.”However,at the same time,Heidegger criticized the decadence of the West,claimed the necessity of cultural rejuvenation,and then,with the failure of Germany to perform this task,seemed to turn to Chinese sources to find alternative solutions.How to understand Heidegger’s complex relationship with China?Is Heidegger an Orientalist or an Occidentalist European philosopher?Moreover,how to understand the subtle and troubling connections between Heidegger’s complex relationship with China and Heidegger’s highly“problematic”(to say the least)intellectual engagement with Nazi ideology?To what extent are Orientalism and Occidentalism are linked to Heidegger’s belief in the Nationalist-Socialists’claims about“saving”the“European spirit”?
文摘This article is to explore the micro-political situation behind interpretations of Heidegger5s Black Notebooks in the academic context.In order to show a whole and complete picture,this article first presents a detailed description of the publication information of the Black Notebooks and of the debates about anti-Semitism that arose after their publication in the West.Then we try to compare the interpretations of the Black Notebooks most prevalent in the West with those in Chinese academia,in order to delineate their different tendencies in interpretations.Finally,by comparison of distinctive tendencies from both sides,we find out that there are already academic micro-political attitudes guiding these varying interpretations of Heidegger's Black Notebooks.
文摘In this paper I investigate differences and similarities in the definitions of human being and human essence as proposed by two of the most influential thinkers of 20th-century world philosophy, namely Mou Zongsan and Martin Heidegger. I first examine a number of interpretations put forth by scholars that assess the philosophical compatibility of the thought of the two philosophers. Each of these assessments tend to agree that they are incompatible with each other based on what they perceive as an absolute distance between Mou＇s and Heidegger＇s ways of thinking. Although these studies are pioneering and show an in-depth understanding of Mou＇s thought, none demonstrate a correct understanding of Heidegger＇s philosophy. Therefore, I will attempt to demonstrate that, despite their differences, the ontological and ethical theses of Mou and Heidegger have several striking points of contact. I will also put forth the claim that Heidegger＇s post-turn philosophy is more compatible with Mou＇s philosophy than Kant＇s system.
文摘This paper describes the phenomenological ethics implicit in Heidegger＇s later work. It is argued that these phenomenological ethics take the form of a perfectionist ethics in which one consciously resists the temptation to nihilistically enframe other entities as Bestand. Despite Heidegger＇s reputation as an inferior animal philosopher, it is then argued that we can employ this ethics to improve our relationship with non-human animals. Specifically, our use of them in the agricultural setting is examined to determine whether or not our current practices are ethical according to Heidegger＇s normative model. Ultimately it is concluded that, more often than not, animals are harmed both ontically and ontologically by our modem farming practices. We are called on instead to try to dwell meditatively with other entities, to be-with them in such a way that respects them as inexhaustibly meaningful instantiations of being as such. This requires changes to the way in which we satisfy our needs as consumers.
文摘Martin Heidegger famously declares that Dasein does not perish but experiences its demise, and that death stands before us as something to be anticipated. This idea of being-towards-death is an anticipation of possibility, of becoming authentically free for one＇s death. If we take Heidegger＇s view of death and compare it to that of the Daoist philosopher Zhuangzi, we notice that the latter also holds death in an unusual light. For Zhuangzi, death is possibility not because it symbolizes the perfection of being but insofar as it reveals its entanglements. This paper will thus argue in support of the Daoist notion that death is neither to be feared nor does it serve as the end of one＇s contribution to the world. It will also take the stance that death qua nothingness is both a corporeal and metaphorical embodiment of Dao in that death and nothingness reflect the natural praxis of Dao to be still, empty, and quiet. In order to facilitate our analysis, we will focus on the story of Zhuangzi and the roadside skull, a story that has Zhuangzi pillowing said skull from which he realizes that life is but a pillowing of death.
基金This project is supported by the University of Macao(files no.SRG2019-00176 and CPG2020-00007).
文摘There are two critical,but opposite interpretations of Heidegger's understanding of being as a social ontology.One charges Heidegger with adhering to an anti-social"private irony,"while the other charges him with promoting a"self-canceling"totality.The current essay replies to these two charges with a discussion of Heidegger's understanding of being as"communal being,"which is implicated both in the early Heidegger's concept of"being-in-the-world-with-others"and in the later Heidegger's keyword of Ereignis.It argues that Heidegger's understanding of being as communal being is neither identical with totalitizing publicness nor the same as voluntaristic egotism.According to Heidegger,both the publicness of das Mem and voluntaristic egotism are the real threats to humanity at present.Because of them,we human beings are in danger of being uprooted from the earth upon which we-as communal beings-have already and always dwelled and lived with others from the very beginning of human history.
文摘In 1840, Alexis de Tocqueville coined the term ＂individualism＂ to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the ＂habits of the heart＂ that bind a generation to the customs of their forebears and contemporaries. A problem, though, is that modem individualism undermines the very ideals--i.e, autonomy, equality, and freedom--that motivated it in the first place. Understood as a way of life, liberal individualism is permeated by alienation, estrangement, and thoughtless patterns of conformism. In what follows, I hope to show that hermeneutic phenomenology as developed by Martin Heidegger marks an important break from the modem liberal individualistic outlook. The point is to undercut the contrived interpretations of our current historical tradition in order to demonstrate that belonging to and sharing in the struggles of a generation are conditions for being human at all. This critique does not provide a panoptic or definitive account of the basis of a genuine community, but does give us a richer sense of place and purpose, beyond even what the current polis/political community designates （though it certainly includes it）.
文摘Heidegger＇s reflection on modem sciences in his Contributions to Philosophy is a ＂questioning of philosophy＂ instead of an analysis of a ＂problem of logic.＂ Therefore, this Being-historical reflection is an ontological grounding effort of reason, instead of a rational critique of the sciences. Heidegger calls this ontological grounding a ＂Besinnung＂ or ＂mindful deliberation,＂ which is one of the most important words in the Contributions. This ＂Besinnung＂ is not only a kind of＂philosophy of science,＂ but also a political critique of modern sciences,
文摘Wordsworth devoted himself to the ideal of a harmonious relation between human and nature, between man and society, between man and the ego. In this sense, Wordsworth improved the development of ecology. This argument will be supported by the approach of eco-criticism and Heidegger's eco-philosophy. And it is supported by the following points.The first part points out that Wordsworth's love of nature led to his love of man, which was reflected by his care for common people. Part Two shows Wordsworth's solicitude for dwelling. His notion of dwelling had aspect of poetic dwelling. The harmonious human-nature relationship reveals thee essence of free dwelling. His poetic experiment agreed with Heidegger's argument on poetic creation. His discussion of free labour was like Heidegger's interpretation of"merit". Part Three tells about Wordsworth's great effort to amend the alienated human nature by treasuring the Child's nature, imagination and human feelings.In this way,the conclusion can be got: although it would be a huge project to reinterpret Wordsworth with the approaches of eco-criticism and Heidegger's eco-philosophy, it is still worth making the effort.
文摘How phenomenology deals with the problematic of cultural difference?The present paper explores this question in the frameworks of Edmund Husserl(1859-1938)and Alfred Schutz(1899-1959).Husserl dealt with the problem of cultural difference and cultivated the position of cultural universalism in his phenomenological thinking.He insisted on the idea of universalism that originates in ancient Greek and he demonstrated this idea of universalism through the discourse of the life-world.Even though Husserl does not focus on the issue of cultural difference,yet his notion of appresentation is useful to explicate this issue.Schutz also handled the problematic of cultural difference with help of appresentation,though in implicit manner.Aiming at an exploration of cultural difference on the track of both Husserl and Schutz,the present paper concludes that the concept of appresentation proves to be crucially relevant in this respect.
