TUTOR, KURT BRYAN E.

BSMT-II BRAVO

SUMMARY ARTICLE OF HEIDEGGER

Reading Heidegger means going on an adventure. The essays in this volume fascinate,
challenge, and often surprise readers, but always ask them to abandon all superficial
considerations and engage wholeheartedly in the serious study of thought. All philosophers
demand to be read in their own words. This his applies especially to Heidegger. There is no
need to come to him with ready-made labels, but they are given very often. Therefore,
Heidegger is not an "existentialist. He is not primarily or exclusively concerned with people.
Rather, his focus is on the relationship between humans and beings, and on humans as the
openness within which beings exist and are recognized. Heidegger is not a determinist. He does
not believe that human behavior is completely controlled by forces outside of ourselves, or that
humans have no real freedom. For Heidegger, human life is actually under a destiny given by
existence. But for him, this determination itself can provoke a self-oriented reaction in humans,
which is a reality and a true expression of human freedom. Again, Heidegger is not a mystic. It
does not describe or recommend experiencing any kind of unity with the Absolute or the
Infinite. For him, both humans and beings are finite, and their relationships cannot be resolved
into pure unity. Therefore, his Absolute, Infinite, or Oneness appears to him only as an
abstraction of human thought, and not as the reality of essential power. Heidegger is neither
primitive nor romantic. He is not someone who seeks to escape the burdens and
responsibilities of modern life and indulge in tranquility by recreating an idyllic past or
romanticizing simple experiences. After all, Heidegger is not an enemy of technology or science.
God does not despise or reject them, as if he would only destroy human life. The roots of
Heidegger's thought lie deep within the Western philosophical tradition. Nevertheless, this
idea is unique in many aspects, in its language and literary expression. In developing his own
thought, Heidegger was primarily influenced by the Greek, German idealist, phenomenological,
and scholastic theological traditions. These and other elements were fused into a highly
individual philosophical expression by his genius sensibility and intellect. When approaching
Heidegger's work, the reader must ask not only what Heidegger is saying, but also how he is
saying it. Because form and content are his here inseparably united. The attentive reader will
find that within the literary form of each of these essays are many keys to deciphering their
meaning. He will also notice that the content of each of the sequentially designed forms is
perfectly suited to its respective expression. For Heidegger true thinking is never an activity
performed in abstraction from reality. It is never man's ordering of abstractions simply in terms
of logical connections. Genuine thinking is, rather, man's most essential manner of being man.
Rigorously demanding and but rarely attained, it manifests the relation between man and
Being. In true thinking man is used by Being, which needs man as the openness that provides
the measure and the bounds for Being's manifesting of itself in whatever is. The thinker is called
upon to lend a hand to existence. In fact, Heidegger can describe thinking as a craft. Therefore,
thinking is a basic human response to everything that presents to oneself. Based on memory,
everything presented as knowledge brings awareness and validity. It is the caring hands of that
receive, hold, and shape all that truly arises and manifests. He said that language is the house
of being. The interaction between beings and humans is realized through language. Therefore,
if one wants to know what a language is, one must know what was spoken in that language
when it first existed, and what has been in that language since then and can be heard. By this,
it actually becomes an exploration based on this relationship. It means striving to place oneself
in a place where expressions of being are heard and expressed. Heidegger chooses words that
are as expressive as possible words that he himself could say have been ``discovered. He often
defines them very precisely. Sometimes he is clearly present in German words, such as in ver
Schulden (responsible or in debt), working (work, bring about), or besinnen (reflect, think,
smell). Point out aspects of meaning. out or sense) Sometimes he pushes the words forward,
trying to capture the new meaning he hears in them. For example, in the case of Stock, could be
Standing His Reserve, Gestel (Frame, now he is Enframing), or Gethic (Fate, now Self) adaptive
presence determination) Heidegger's use of language is very often peculiar to himself. It is
inherently demanding and often seems alien to our way of thinking. The words that meet us in
his essays are not intended to mystify his readers or to attract devotees who will facilely repeat
esoteric speech. Yet Heidegger is acutely aware that his words may well be seized upon and
used in just such ways : we must, he says, keep from "hastily recasting the language of the
thinker in the coin of a terminology," immediately repeating some new and impressive word
"instead of devoting all our efforts to thinking through what has been said. Since words are in
no sense abstractions, but rather show the Being of that of which they speak, Heidegger can
and does employ them variously so as to bring out particular aspects of their meaning at
particular points. But he uses them consistently according to his understanding of the meaning
that they carry; and nuances that fall away at any given time nevertheless always remain alive
and must be continually heard. We must read Heidegger's definitions and study his ways of
using words with care. For these alone, and not our own preconceptions and ingrained notions
of meaning, will tell us what words like "truth" Onto Theo Iogica Composition of Metaphysics,”
Identity and Differences In this situation, non-German readers are of course at a particular
disadvantage. The translator is inexorably forced to select words word by word from different
aspects of connotation, and sentence by sentence he converts them into a form completely
different parallel, words and even very long phrases were sometimes used here to reproduce
individual German words in order to adequately express the range of meaning. Every effort has
been made to maintain consistency in the translation of the given words and to reflect as
faithfully as possible the internal emphasis of the structures contained in the German text.
However, despite all these efforts, the evocative power of the original words, as well as the
original emphases and phrases, can hardly be maintained for English-speaking readers. In these
essays, footnotes and citations from the German original are provided to assist readers of his in
important respects. The essays have been carefully translated, and it is hoped that much of
Heidegger's meaning is contained in these pages, even if they lack the integrity of the German
original. Needless to say, people want. Obedience, in this case submission to what thought
needs to think. One of the exciting experiences of thinking is that times he is unable to fully
understand and properly terminate the new knowledge he has just acquired. This is also the
case with He , and there is a statement just quoted saying that the question is that He is
thinking piety. The lecture, which ended with this one sentence, was already filled with the
atmosphere of realizing that the true attitude of thinking lies not in asking questions, but in
listening to what the questions give. Pursuit of the search for essential being. This is Heidegger's
own path and his guest. This is the fascinating adventure he calls us to in the essays that follow.
Did he glimpse a truth that could soothe our sad times? To be able to determine this we must
walk with him on his own path of thought .