Heidegger and Nietzsche; the Question of Value and Nihilism in relation to Education

This paper is a philosophical analysis ofHeidegger and Nietzsche's approach tometaphysics and the associated problem ofnihilism. Heidegger sums up the history ofWestern metaphysics in a way which challengescommon sense approaches to values education.Through close attention to language, Heideggerargues that Nietzsche inverts thePlatonic-Christian tradition but retains theanthropocentric imposition of values. Ihave used Nietzsche's theory to suggest aslightly different definition of metaphysicsand nihilism which draws attention to theontological parameters of human truths as astruggle between competing sets of conflictingor contradictory values (perspectives) thatopens space for rethinking and re-educatinghuman possibilities. How this openness willshow up in educational theory and practice isonly beginning to be evoked. The twophilosophers indicate an approach to issues ofmorality, decision making and knowledgeproduction which may surprise and disconcerttraditional views. As the forefathers ofpost-structuralist thinking, Nietzsche andHeidegger offer a critique of Humanism whileretaining the Renaissance tradition ofpositioning education as the well spring ofvalues in society. It is through the generationof new knowledges, the development of critiqueand the nurturing of character that societyreformulates itself in relation to the earth.The ethical evaluation of these new forms ofknowledge is crucial to the creative and caringregeneration of the human environment, asopposed to the corrosive adoption ofconsumerism and usury.     

The destiny of freedom: in Heidegger

The essay recapitulates the decisive steps in Heidegger’s development of the problem of human freedom. The interpretation is set in the context of a general matrix for how freedom is treated in the tradition, as both a theoretical ontological problem, and as practical appeal. According to some readers, Heidegger’s thinking is a philosophy of freedom throughout; according to others his “turning” implies abandoning the idea of human freedom as a metaphysical remnant. The essay seeks an intermediate path, by following his explicit attempts to develop an ontology based on the concept of freedom in the earlier writings, showing how this is the central theme in his confrontation and also his final break with German idealism, with Kant and with Schelling in particular, and with the prospects for a system of freedom. However, this break does not terminate his preoccupation with the problem of freedom, which is then transformed into the idea of thinking as a practice of freedom, as a way of reaching into “the free”.

Time/History,Self-disclosure and Anticipation: Pannenberg,Heidegger and the Question of Metaphysics

This essay examines Wolfhart Pannenberg’s defense of metaphysics’ foundational importance for philosophy and theology. Among all the modern philosophers whose claims Pannenberg challenges, Martin Heidegger’s discourse against Western metaphysics receives the major portion of criticism. The first thing one concludes from this criticism is an affirmation of a wide intellectual gap that separates Pannenberg’s thought from Heidegger’s, as if each stands at the very opposite corner of the other’s school of thought. The questions this essay tackles are: is this seemingly irreconcilable difference between Pannenberg and Heidegger fully justifiable? What if there is a reading of Panneberg’s and Heidegger’s view of metaphysics that can reveal deeper similarities between the two thinkers than the first reading of Pannenberg’s criticism of Heidegger allows us to see? It then answers these questions by showing that both thinkers actually share a common emphasis on the concepts of ‘time/history’, ‘self-disclosure’ and ‘anticipation’, and their reliance on these notions reveals that Heidegger’s and Pannenberg’s approaches to the phenomenon of understanding and to metaphysical ontology are not fully contradictory but rather hold noticeable hermeneutical similarities.     

Self-sacrifice in Heidegger

Heidegger’s treatment of self-sacrifice has suffered neglect. In this paper, it is critically analysed and found wanting, and it is argued that for a proper understanding its historical location must be taken into account. The way he treats self-sacrifice presents a particular instance of many recurrent features in his thinking. Some of these can be better understood by reference to the kinship with certain forms of religious thought. In particular, the absence of a moral dimension has a counterpart in certain familiar forms of religiosity.     

The double awareness in Heidegger and Wittgenstein

International Library of Philosophy and Scientific Method, Routledge &; Kegan Paul, London 1962, 264 pp. 37s. 6d.     

Heidegger in America

Dismounting from the seesaw

Mind and World By John McDowell Harvard University Press, 1994. Pp. x + 191. £19.95.

Vagueness By Timothy Williamson Routledge, 1994. pp. xiii + 325 ISBN 0–415–03331–4. £35.00     

Animality in Lacan and Derrida: the Deconstruction of the Other

In The Beast and the Sovereign, Derrida’s last seminar, Derrida criticizes Lacan for making no room for animality in the Other, in the unconscious transindividual normativity of language. In this paper, I take into account the history of Derrida’s interactions with Lacan’s psychoanalysis to argue that Derrida’s early agreement with Lacan’s conception of subjectivity as split by the signifier gives place in his late thought to a deconstruction of Lacan’s fall into humanist metaphysics, which makes a sharp moral distinction between the animal and the human in order to subordinate animals to the domination of mankind.     

Re-Thinking the Human: Heidegger,Fundamental Ontology,and Humanism

This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human being.     

海德格尔研究在中国

中国人从海德格尔学习始于沈有鼎,但其思想在中国的介绍却始于熊伟;经过战乱和文革的干扰,海氏思想的全面翻译介绍和深入研究是改革开放之后的事。海德格尔对老庄思想的爱好鼓励、鉴定了中国学者对传统文化的信心;但是海德格尔看到的老庄却是德国化的老庄;他在《老子》十一章中看到的他自己“玄在（Seyn）”思想的影子,实际上是翻译中不得已加到老子思想上的德语成分。     

Heidegger: The Role of Logic in his Thought

Since his inaugural lecture at Freiburg in 1929 in which Heidegger delivered his most celebrated salvo against logic, he has frequently been portrayed as an anti-logician, a classic example of the obscurity resultant upon a rejection of the discipline of logic, a champion of the irrational, and a variety of similar things. Because many of Heidegger's statements on logic are polemical in tone, there has been no little misundersanding of his position in regard to logic, and a great deal of distortion of it. All too frequently the position which is attacked as Heidegger's is a barely recognizable caricature of it. We shall, therefore, attempt to determine precisely what Heidegger understands by logic. When he “attacks” logic, as he did in the inaugural lecture, as well as in many other of his writings, what “logic” is he attacking? The word “logic” is, after all, placed in quotation marks which would seem to indicate some special sense. This paper will argue that if one takes logic as it has traditionally been understood and practiced that one is forced to the conclusion that it is incompatible with Heidegger's “way of thought” (Denkweg). This rejection of logic, however, does not deliver him up to irrationalism or the enthronement of blind instinct in place of reason, as some of his critics have charged. Neither is it a self-indulgent refusal to achieve clarity and precision which ends in a kind of mystical pseudo-poetry. Rather, it will be argued, it represents a quite valid, and indeed rich, approach to Being, though certainly not a “logical” one in the traditional sense.     

From the Question Concerning Technology to the Quest for a Democratic Technology: Heidegger,Marcuse, Feenberg

Frederick Olafson criticizes Hubert Dreyfus's interpretation of Being and Time on a number of points, including the meaning of being, the nature of intentionality, and especially the role of das Man in Heidegger's account of social existence. But on the whole Olafson's critique is unconvincing because it rests on an implausible account of presence and perceptual intuition in Heidegger's early philosophy, and because Olafson maintains an over‐individuated notion of Dasein and consequently a one‐sided conception of the role of das Man. Unfortunately, since Dreyfus confines his commentary exclusively to Division I, he in effect forgoes any attempt to explain how das Man might be understood as playing the simultaneously constitutive and destructive role Heidegger seems to have envisioned for it. I conclude by arguing that the conformity and the conformism represented by das Man are bound together by Heidegger's notion of standoffishness (Abständigkeit).