Concepts of Metaphysics.
". . . [A]lthough it objectively
comprises a great wealth, mathematical knowledge is in itself,
in terms of its content, the emptiest knowledge imaginable,
and as such is at the same time the least binding for man. . ."6a
"Philosophy does not exist because
there are sciences, but vice-versa: there can be sciences
only because and only if there is philosophy."6b*
". . . [T]here must be no such
circling and thus no circle in philosophy! This is, after
all, a universal principle of logic. That is why all
scientific philosophy prides itself on getting by without this
circle. Yet anyone who has never been seized by dizziness in
the presence of a philosophical question has never asked the
question in a philosophical way, that is, has never entered
the circle in the first place. The only thing that ordinary
understanding can see in this circling motion is the
movement around the periphery which always returns to its
original point of departure on the periphery. Thus it misses
the decisive issue here, which is an insight into the centre of
the circle as such, an insight made possible in such a
circling movement and this alone."6c
knowledge is a comprehensive questioning in this twofold
sense: [1.] that beings as a whole are in each case
conceptually included in every metaphysical question; and [2.]
that whoever is involved in metaphysical questioning is in
each case caught up in the question as well, and is
fundamentally affected by the act of questioning and the
object of questioning."6d
-- The Hermeneutics of Facticity.
. . .
is the announcement and making known of the being of a being in
its being in relation to . . . (me)."7a
"What hermeneutics is really
meant to achieve is not merely taking cognizance of something and
having knowledge about it, but rather an existential knowing,
i.e., a being [ein Sein]. It speaks from out
of interpretation and for the sake of it."7b
"History and philosophy
are modes of interpretation, something which Dasein
itself is, in which it lives . . . thus the genuine question of
hermeneutics here turns out to be: what characteristic of
the being of Dasein shows up in these modes of its
"As universal classification,
philosophy encompasses the totality of culture, it is the
system of cultural systems. But this totality is not
itself examined as a theme in philosophy. The temporal is
not itself investigated, but rather is that from out of
which the classifying takes its point of departure, the
point of departure for defining it in such a manner that it is
inserted into a context of classification."7d
"The idea of knowledge . . .
is thereby already sketched out in advance. The basic tendency of
the comporting is classifying and filing away into . . .
, i.e., something concrete is considered to be
known when one has defined where it belongs, the
place within the totality of the classificatory order whereinto
it is to be inserted -- something is seen to be defined when it has
been put away."7e
. . .
consciousness, "history," and
at bottom not mere cultural goods which lie around in books . . .
In both modes of interpretation, Dasein is
encountering itself exactly as it is in itself, free of
standpoints. Historical consciousness lets Dasein
be encountered in the entire wealth of the objective being
of its having-been, while philosophy lets it
be encountered in the immutability of its
always-being-in-such-a-manner. Both directions of
interpretation bring Dasein itself before its highest and pure
"Mathematics is the least
rigorous of disciplines, because it is the one easiest
to gain access to. The human sciences presuppose
much more scientific existence than could ever be achieved
by a mathematician."7g
should not be interpreted as an act of consciousness."7h
Italics in the original.
1 Martin Heidegger (1889-1976). The
Question Concerning Technology and Other Essays.
Translated and with an Introduction by William Lovitt. New York,
NY: Harper & Row, Publishers, Inc., 1977. [See Part II: The
Word of Nietzsche: "God Is Dead," especially pp. 59-60
and p. 112].
a Friedrich Nietzsche. The
Gay Science. The translation of The Madman (section
no. 125) is from Walter Kaufmann's The Portable Nietzsche
(New York, NY: Viking 1968), at 95-96.
2 Martin Heidegger. Being
and Time. A
translation of Sein und Zeit (7th ed., Neomarius Verlag,
Tï¿½bingen) by John Macquarrie and Edward Robinson. New York, NY:
Harper & Row, Publishers, Incorporated, 1962 [HarperSanFrancisco].
(The Concept of the Logos, at 55-58.)
3 Martin Heidegger.
Edited by William
McNeill. Cambridge, UK: Cambridge University Press, 1998.
Originally published as Wegmarken by Vittorio Klostermann
GmbH, Frankfurt am Main, Germany, 1967.
a On the Essence
of Truth, translated by John Sallis, at 136-154. (Originally
published in Marting Heidegger: Basic Writings, edited by
David Farrell Krell (2nd revised and expanded ed.) (New York, NY:
HarperCollins, 1993), at 115-138.)
Doctrine of Truth,
translated by Thomas Sheehan, at 155-182.
4 Martin Heidegger. The
Principle of Reason. Translated by Reginald Lilly.
Bloomington, IN: Indiana University Press, 1991, at 129.
5 Martin Heidegger. The
Metaphysical Foundations of Logic. Translated by
Bloomington, IN: Indiana University Press, 1984.
a On the Traditional conception
of logic, at 5.
b Freedom and World, at 191, and Transcendence
and Temporality (Nihil Originarum), at 199.
c Transcendence Temporalizing Itself in Temporality and
the Essence of Ground, at 215.
Martin Heidegger (1889-1976).
The Fundamental Concepts of
Metaphysics: World, Finitude, Solitude.
Translated By William McNeill and Nicholas Walker. Bloomington,
IN: Indiana University Press, 1995. Published in German as
Die Grundbegriffe der
Metaphysik. Welt -- Endlichkeit -- Einsamkeit.
Frankfurt am Main: Vittorio Klostermann, 1982, 1992.
Part One. Chapter Two:
Ambiguity in the Essence of Philosophy (Metaphysics), at
b Ibid., at
c Part Two. Chapter Two
The Beginning of Metaphysical Questioning with the Question of
World. The Path of the Investigation and Its Difficulties: , at
d Ibid., at
(1889-1976). Ontology -- The Hermeneutics
of Facticity. Translated by John van Buren. Vittorio
Klostermann, Frankfurt am Main, 1988. Bloomington, IN: Indiana
University Press, 1999. [Published in German as
Martin Heidegger, Gesamtausgabe, volume 63: Ontologie
(Hermeneutik der Faktizität), edited by Käte
PART ONE: PATHS OF INTERPRETING THE BEING-THERE OF DASEIN
IN THE AWHILENESS OF TEMPORAL PARTICULARITY
a Chapter 1: Hermeneutics, at 7.
b Ibid., at 14.
c Chapter 3: Being-Interpreted in Today's Today, at 39.
d Chapter 4: Analysis of Each Interpretation Regarding
Its Mode of Being-Related to Its Object, at 47.
e Ibid., at 48.
f Ibid., at 51.
PART TWO: THE PHENOMENOLOGICAL PATH OF THE HERMENEUTICS OF
g Chapter 1: Preliminary Reflections: Phenomenon and
Phenomenology, at 56-57.
h Chapter 4: Significance as
the Character of the World's Being-Encountered, at 79.
8 Martin Heidegger. Nietzsche.
Volume I: The Will to
Power as Art. Translated with Notes and an Analysis by David
Volume II: The Eternal Recurrence of the Same. Translated with Notes and an
Analysis by David Farrell Krell. San Francisco, CA: HaperSanFrancisco, 1991. (Originally published:
San Francisco, CA: Harper & Row, 1979-1987.)
a Volume II, Part 1, On the
Vision of the Riddle, at 41.
b Volume II, Part 1,
Summary Presentation of the Thought: Being as a Whole as Life and
Force; the World as Chaos, at 86-87.
c Volume II, Part 1, The
Essence of a Fundamental Metaphysical Position; The Possibility of
Such Positions in the History of Western Philosophy, at 192.
d Volume II, Part 2: Who
is Nietzsche's Zarathustra, at 218.
Martin Heidegger. Nietzsche.
Volume III: The Will to
Power as Knowledge and Metaphysics. Translated by Joan Stambaugh,
David Farrell Krell, and Frank A. Capuzzi. Edited with Notes and
an Analysis by David Farrell Krell.
Volume IV: Nihilism. Translated by Frank A. Capuzzi. Edited with
Notes and an Analysis by David Farrell Krell.