By Otto Pöggeler (auth.), Edward G. Ballard, Charles E. Scott (eds.)
When Heidegger's impact used to be at its zenith in Gennany from the early fifties to the early sixties, so much severe scholars of philosophy in that state have been deeply steeped in his idea. His scholars or scholars of his scholars stuffed many if now not many of the significant chairs in philosophy. A cloud of apparently Black woodland mysticism veiled the viewpoint of a lot of his critics and admirers at domestic and in a foreign country. Droves of individuals flocked to listen to lectures via him that the majority couldn't comprehend, even on cautious interpreting, less on one listening to. He loomed so huge that Being and Time often couldn't be obvious as a hugely creative, preliminary method of a strictly constrained set of questions, yet used to be considered both as an all-embracing fmt order catastrophy incorporating instantly the main feared effects of Boehme, Kierkegaard, RiIke, and Nietzsche, or because the solution. yet such a lot of that has earlier. Heidegger's dominance of Gennan philosophy has ceased. you can actually now dismiss the larger-than-life pictures of Heidegger, the fears that his language was once making a cult phenomenon, the convictions that in basic terms these can comprehend him who supply their lives to his inspiration. His language is from time to time strangely tricky, from time to time uncomplicated and gorgeous. a few of his insights are vague and never valuable, others are fascinating and clarifying. One now not expects Heidegger to interpret literature like a literary critic or an instructional philologist.
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Additional resources for Martin Heidegger: In Europe and America
36 THE NATURE OF MAN AND THE WORLD OF NATURE THE NATURE OF MAN AND THE WORLD OF NATURE FOR HflDEGGER'S 80TH BIRTHDAY· KARL UiWITH Emeritus Professor, University of Heidelberg On this unique occasion I should first like to express my personal thanks for being allowed to take part, although I do not belong to those students who have developed philosophically the direction which you began. If I nevertheless feel like one of your students, the reason does not lie in my positive acceptance of your inquiry into Being.
When Heidegger inquires into the truth of Being in a developed sense, one no longer asks whether a certain physical theory is verifiable or under which claims a certain work of art places us. One asks, rather, what it means in any case for the totality of our life and Being-in-the-world, that a being encounters us within physical research or also in a work of art. By developing this mode of inquiry, Heidegger's thought converges with the burning questions of our time. That and how there are such things as the complex of atomic research, economy of the atom, and atomic armament, cannot simply be accepted by us as something given.
Thought is a way of allowing the truth of Being to take place. As such it distinguishes itself from art, poetry and politics as other possible modes. Yet, thought also refers precisely to these other modes and, given its character, is not permitted to presuppose ever again that there is "the" essence of art, poetry, politics. It is certainly possible that art and politics undergo a transformation in their essence when they enter into our epoch. When Heidegger inquires into the es~ sence of poetry and wants this essence to be disclosed by H51derlin, he is not inquiring into some super-temporal essence, but into the essence which is 30 HEIDEGGER TODAY supposed to be essential for man in the future.