Tsimtsum, lichtung, and the leap of bestowing refusal: kabbalistic and heideggerian metaontology in dialogue (original) (raw)
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Martin Heidegger as Interrogator: The Final Paradigm
Kuhn von Verden, 2024
Martin Heidegger as Interrogator: The Final Paradigm By Daniel Fidel Ferrer. Copyright©2024 Daniel Fidel Ferrer. All rights reserved. Attribution-NonCommercial-NoDerivs CC BY-NC-ND. Imprint 1.0. 2024. All Rights are reserved. Intended copies of this work can be used for research and teaching. No change in the content and must include my full name, Daniel Fidel Ferrer. Enjoying reading and disagreeing. Publisher: Kuhn von Verden Verlag. Language: English and German. Includes bibliographical references and an index. Pages 1-316. Index total pages is 524. Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Hegel, Georg Wilhelm Friedrich, 1770-1831. 7. Philosophy, Modern -- 20th century. 8. Philosophy, Modern -- 19th century. 9. Practice (Philosophy). 10. Philosophy and civilization. 11. Postmodernism. 12. Nietzsche, Friedrich Wilhelm, 1844-1900. 13. Heidegger, Martin, 1889-1976. 14. Ferrer, Daniel Fidel. Table of Contents Mottos Division I. Discussion of the title pages 2-6 Prologue pages 7-14 Heidegger, what do we know about him? page 15-22 Early Heidegger pages 23-41 What are the periods in Heidegger’s thought? pages 42-51 Preface and Setting the Stage pages 52-65 Introduction pages 66-82 Heidegger on Questioning pages 83-94 The Crisis or Krisis in philosophy? pages 95-106 Does Heidegger have a philosophy? pages 107-127 Heidegger about the Nature of Teaching pages 128-132 Heidegger against philosophy as a worldview or the standpoint of standpointlessness pages 133-137 Heidegger’s world-famous book Being and Time (Sein und Zeit, SuZ, 1927) pages 138-153 Heidegger’s second attempt Beiträge zur Philosophie (Vom Ereignis) (1936-1938) pages 154-162 Heidegger on the image of the Bridge pages 163-170 Conclusion pages 171-188 Division II. Engagement with Heidegger on history of philosophy (metaphysics). Reinigung as cleaning, purifying pages 189-191 What is Heidegger’s Metahistory of philosophy? pages 192-243 Appendix A. Reconstruction of a partial letter from Martin Heidegger to Dieter Sinn. Dated. 24 August 1964. pages 244-248 Appendix B. Martin Heidegger's Dialogue and Critical Debate with Hegel. pages 249-253 Appendix C. Heidegger on Pain (Schmerz) pages 254-257 Appendix D. Update: 2023 Oct 24. Daniel Fidel Ferrer replies to Professor Thomas Sheehan (Sein question) pages 258-269 Appendix E. Five Habilitations done with Martin Heidegger. Habilitationsschrift pages 270-272 Heidegger Bibliography Individual Lectures Vortrag or Vorträge. Detailed pages 273-294 Heidegger‘s Gesamtausgabe (HGA or GA). Note GA 72 has yet to be published (2024). pages 295-299 Letters. Briefe. Briefwechsel. Not complete pages 300-303 Heidegger Studies / Heidegger Studien / Etudes Heideggeriennes (list of Heidegger texts) pages 304-305 Jahresgaben der Martin-Heidegger-Gesellschaft (from the internet) (list of Heidegger texts) pages 306-308 Additional References (bibilographies) pages 309-310 Heidegger Index Projects by Daniel Fidel Ferrer page 311 Martin Heidegger Audio Recordings pages 312-313 Additional acknowledgements pages 314-315 Letter from Hermann Heidegger to Daniel Ferrer den 5.2.2002. In German. Hermann Heidegger’s response to the Barbara Fiand collection being in the USA. One of the thesis: there is no Heidegger philosophy. Read more… “What always counts in the lecture-courses is the manner of proceeding - the sequence of steps - not a claim to final truths. The lecture-courses never wrap up in a completeness and in seemingly "finishing off" the works interpreted, but rather in the inner fullness of the hidden dynamics of questioning.” GA 66. Besinnung (1938/39). GA 66: 421.
THE RHETORICAL PHENOMENOLOGY OF HEIDEGGER'S SPEECH: A "RABBINIC" PERSPECTIVE
Being Jewish/Reading Heidegger: An Ontological Encounter, 2004
Heidegger spoke on many levels. This essay presents a "close listening" to Heidegger's way of speaking, especially in his late essay "What Is Called Thinking?" and discovers a significant analogy between Heidegger's way of speaking and that of the Rabbis in interpreting the Jewish tradition.
What is His Name? Ma shmo? An Answer to Martin Heidegger out of Jewish Thought
2019
This contribution suggests that we must find a philosophical answer to the problematic implications of Martin Heidegger's thinking. Jewish thought provides excellent hermeneutic tools as well as a powerful source of critique. The article deals with the term tautophasis, which Heidegger uses in his handwritten commentary to his late work On Time and Being (1962), signifying the way one could speak of the event ("The appropriation appropriates", Das Ereignis ereignet). I propose to read it as an alternative to the notion of tautology. By applying it to Ex 3,14 אהיה( אשר ,)אהיה I want to outline modifications to the thinking of time, language, and, in particular, to the dimension of alterity. My claim is that, as soon as being is understood as becoming, and language essentially thought in terms of being spoken , the thinking of the other as the other proves to be of ontological status. In contrast to Ex 3, 14 where היה first and foremost is to be understood as "being with" or "being for", Heidegger does not pay much attention to the questions concerning the sphere of alterity-a grievous omittance which undermines his critics on Greek metaphysics.
"The Epistemology of the Kabbalah: Toward a Jewish Philosophy of Rhetoric"
Rhetoric Society Quarterly, VOL 25 1-4, 1995
"Identification is affirmed with earnestness precisely because there is division. Identification is compensatory to division. If men were not apart from one another, there would be no need for the rhetorician to proclaim their unity. If men were wholly and truly of one substance, absolute communication would be of man's very essence. It would not be an ideal, as it now is, partly embodied in material conditions and partly frustrated by these same conditions; rather, it would be as natural, spontaneous, and total as with those ideal prototypes of communication, the theologian's angels, or 'messengers.'" --Kenneth Burke, _A Rhetoric of Motives_ (22) Note: I am making this paper available here because since its publication in RSQ 1995, it has been missing the diagram, "The Diaspora of Western Philosophy," discussed in some detail within its pages. One could attribute its disappearance to mystical processes... but I prefer to make that (more recently designed) diagram available here. With apologies to the Rhetoric Society of America.
The Beckoning of Language: Heidegger's Hermeneutic Transformation of Thinking
2016
J: I believe that now I see more clearly the full import of the fact that hermeneutics and language belong together./ I: The full import in what direction? / J: Toward a transformation of thinking... / I: The transformation occurs as a passage... / J: ...I n which one side is left behind in favor of another... / I: ... and that requires that the sites be placed in discussion. / J: One site is metaphysics. / I: And the other? We leave it without a name – Heidegger, ‘Dialogue on Language’.
Overcoming Philosophy: Heidegger, Metaphysics, and the Transformation to Thinking
Human Studies, vol. 36, n. 2, 2013, pp. 235–257., 2013
Heidegger’s critique of metaphysics is central to his attempt to reinstantiate the question of being. This paper examines Heidegger’s critique of metaphysics by looking at the relationship between metaphysics and thought. This entails an identification of the intimate relationship Heidegger maintains exists between philosophy and metaphysics, an analysis of Heidegger’s critique of this association, and a discussion of his proposal that philosophy has been so damaged by its association with metaphysics that it must be replaced with meditative thinking. It is not quite clear, however, how the overcoming of metaphysical thinking is to occur especially given Heidegger’s insistence that relying on human will to effect an alteration in thinking simply re-instantiates the metaphysical perspective to be overcome. While several critics have argued Heidegger has no solution to this issue, instead holding that thought must simply be open to being’s ‘self’-transformation if and when it occurs, I turn to Heidegger’s notion of trace and a number of scattered comments on the relationship between meditative thinking and willing as non-willing to show Heidegger: (a) was aware of this issue; and (b) tried to resolve it by recognising a reconceptualised notion of willing not based on or emanating from the aggressive willing of metaphysics.
It is not by accident that Heidegger’s first postwar publication appears in letter form. The letter is an answer, part of a conversation. Heidegger sketches the positive idea of a philosophical ethos as enactment of a dialogue with the other, which goes hand in hand with the questioning of one’s identity: hermeneutics becomes, according to its original purpose, the mediation between otherness and identity. Heidegger recognizes the risk that the other can be absorbed into the metaphysical thinking and threatened in his otherness. The other is not simply regarded as the passive surface of projection of one’s own philosophy, but as a challenging interlocutor. According to Heidegger, it is only this way that the encounter with the other becomes the occasion of the destruction of metaphysical thought and the chance of a rediscovery of the self. Heidegger’s actual positive response to the questions about humanism, the essence of the action, and the need for an ethics is the draft of a dialogical hermeneutics. Es ist nicht zufällig, dass Heideggers erste Nachkriegspublikation in Briefform erscheint. Als Brief ist sie Antwort, Teil eines Gesprächs. Heidegger entwirft die positive Idee eines philosophischen Ethos als Vollzug des Dialogs mit dem Anderen, die mit der Infragestellung des Eigenen Hand in Hand geht: Hermeneutik wird, gemäß ihrer ursprünglichen Bestimmung, zur Vermittlung zwischen Fremdem und Eigenem. Dabei erkennt Heidegger die Gefahr, dass der Andere in den Sog des metaphysischen Denkens gerät und in seiner Andersheit bedroht wird. Der Andere wird nicht einfach als passive Projektionsfläche der eigenen Philosophie, sondern als herausfordernder Gesprächspartner betrachtet. Nur dadurch wird für Heidegger die Begegnung mit dem Anderen zum Anlass der Destruktion metaphysischen Denkens und zur Chance einer Wiederentdeckung des Eigenen. Heideggers eigentliche, positive Antwort auf die Fragen nach dem Humanismus, nach dem Wesen des Handelns und nach der Notwendigkeit einer Ethik bildet den Entwurf einer dialogischen Hermeneutik.