Heidegger’s Personal Ontochronology

Dec 31

These translations are designed to cut through Heidegger's deliberately enigmatic language to provide the most accessible reading experience possible. Footnotes have been removed, complex and specific terminology has been translated as literally as possible, and complex sentences have been simplified. Heidegger has historically been one of the most inaccessible of modern philosophers, but his nihilistic existentialism and amoral metaphysics have influenced contemporary philosophers, most notably Camus and Sartre, making him a crucial link between the 19th and 21st centuries.

Heidegger often coined new words and repurposed existing ones, embedding multiple layers of meaning in single terms, forcing the translator to choose between preserving the original meaning and ensuring readability in English. This translation is designed to allow the armchair philosopher to approach Heidegger's ontology with ease. Thus, unique and esoteric terminology is replaced with the closest literal equivalent in English. Other translations strive to leave these words untranslated; this version leans toward readability to allow the broad strokes of his philosophical project to be understood. One can spend a lifetime unpacking his works, and some have, but these editions are designed for accessibility.

Heidegger often creates compound terms, such as Daseinsanalytik or Existenz, that condense several ideas into single words. These present a unique challenge; their literal translation into English can be cumbersome or obscure. In many cases, we have chosen to break these terms down into their conceptual components in order to convey their full meaning literally. Like Nietzsche, his language is sometimes playful, using puns and idiomatic expressions deeply unique to philosophical German. These linguistic nuances often cannot be translated in a way that preserves both meaning and stylistic intent. Where possible, we have tried to find English equivalents that capture the spirit, if not the letter, of the original pun or idiom. The synthetic fusional German language allows for sentence structures that can be unwieldy in English. We have sometimes had to restructure sentences to preserve readability, striving to retain the original thought process and emphasis, but leaning heavily toward intelligibility for the average reader.

In the United States, works published before 1923 are definitively in the public domain under Title 17, Section 305 of the U.S. Code, meaning they can be freely used without permission or payment. For works published between 1923 and 1926, they entered the public domain on January 1, 2022, under the same section, following the expiration of their 95-year copyright term. This places Heidegger’s pre-1927 works firmly in the public domain in the U.S., allowing new translations to be made and published without infringing on copyright.

According to Title 17, Section 103 of the U.S. Code, a translation is considered a derivative work and thus can be copyrighted separately from the original text. Therefore, the translated text will hold its own copyright protections for the translator, extending the duration of control over the new translation. The original texts published before 1927 are in the public domain, so these new translations have a copyright from Livraria Press.

1910 Explanations of Hölderlin's Poetry

Friedrich Hölderlin (1770-1843) was a German poet and philosopher, widely regarded as one of the most important literary figures of the German Romantic period alongside Goethe and Schiller. His poetry is noted for its beauty, depth, and innovative use of language, and he is often considered a master of the German lyric tradition. Hölderlin's work is characterized by a profound engagement with themes of nature, the divine, and the human condition.

Here, Heidegger pens a philosophic Pathography on Hölderlin, and by extension, the Romantic movement writ large. Heidegger's analysis goes beyond mere literary criticism, delving into the philosophical and existential dimensions of Hölderlin's work. Heidegger interprets Hölderlin's poetry as a medium for exploring profound themes such as the nature of human existence, the relationship between man and the divine, and the role of language and art in human life. Heidegger's exploration of these themes is characterized by his characteristic philosophical rigor and depth, using complex concepts and terminology to dissect Hölderlin's poetry. Heidegger discusses the concept of "the poet's mission" and how this is reflected in Hölderlin's work. He posits that poetry is more than mere artistic expression; it is a medium through which fundamental truths about human existence and the nature of reality are revealed. Heidegger emphasizes the notion of poetry as a form of truth-telling, a way of uncovering and articulating the essential nature of things. This perspective is particularly evident in his analysis of Hölderlin's treatment of themes such as homecoming and the sacred, which Heidegger interprets as metaphors for deeper philosophical insights. The essay is dense with Heidegger's characteristic exploration of language, being, and the intersection of the two as seen through the lens of Hölderlin's poetic works.

1910 Kant and the Problem of Metaphysics

Heidegger's analysis of Kant's Epistemology (specifically his three critiques) is rooted in the Heideggarian concept of "fundamental ontology," which he defines as the ontological analysis of finite human existence that prepares the ground for metaphysics. This idea is distinct from all forms of anthropology, including philosophical anthropology. Heidegger's aim is to show that the identified ontological analysis of Dasein (a term he famously uses to refer to human existence or being-there) is a necessary condition for understanding the fundamental question: "What is man?"

Heidegger emphasizes the role of "transcendental imagination" in Kant's philosophy, which he sees as crucial for linking the categories of metaphysics with the phenomenon of time. This connection, according to Heidegger, is central to understanding Kant's approach to metaphysics. He argues that Kant's Critique of Pure Reason should be interpreted as a foundational text for metaphysics, suggesting that it presents the problem of metaphysics as that of a fundamental ontology. Heidegger emphasizes the importance of understanding what "foundation" means in this context, likening it to the design of a building plan that includes instructions on how and on what the building should be founded. In this analogy, metaphysics is not an existing building, but is inherent in all human beings as a "natural disposition.

As with all of Heidegger's works, the concept of time and its relation to human cognition and understanding is the crux of his metaphysical project, and his criticism and praise of Kant. He proposes that Kant's work represents a shift in the traditional approach to metaphysics, from a focus on what is to a focus on how human beings understand and interact with the world. This shift, according to Heidegger, is indicative of a deeper, more fundamental level of inquiry into the nature of being and existence, which he believes is essential for a true understanding of metaphysics. In this sense, Kant is a critical nexus point in the history of Philosophy, representing a seismic shift.

1912 The Realities Problem in Modern Philosophy

This early essay was first published in the Catholic journal, "Philosophisches Jahrbuch der Görresgesellschaft", in 1912, and subsequently reprinted several times after that.

This work is critical to understand his initial approach to Ontochronology, leading to his advanced theories on the Phenomenology of Time in his major work "Being and Time". Heidegger argues here that time in the historical sciences is not a homogeneous, mathematical series as it is in physics, but rather a qualitative, context-dependent concept. He emphasizes the importance of understanding time in relation to the specific aims and methodologies of historical science, and posits that time in history has a unique meaning and function, deeply bound up with the cultural and human context of historical events. This approach reflects a broader philosophical inquiry into the nature of being and temporality that Heidegger would develop in his later works. Metaphysics has triumphed over Rationalism and Empiricism as the only field that is vectored towards "the only question that matters".

1912 Recent Research on Logic

Heidegger's paper "Recent Research on Logic" examines the development of scientific logic since the early 20th century, challenging the traditional view of logic as a fixed set of forms and rules. It emphasizes the shift from psychologism (the emphasis on psychological principles in logic) to a more transcendental approach, highlighting the work of philosophers such as Husserl and Bolzano in this transition. The paper discusses the nature of logic, its relation to psychology, and the implications of these changes for understanding concepts, judgment, and the theory of categories. It considers the distinction between mental acts and logical content, and argues for the intrinsic value of logic apart from the empirical disciplines. The paper also touches on object theory, judgement theory, and the interplay between logic and mathematics, underlining the continuing development and complexity of logical principles and their application in different fields of study.

1913 The Doctrine of Judgment in Psychologism: A Critical-Positive Contribution to Logic

Here Heidegger defends metaphysics. He argues that transcendental logic can't be dismissed by rationalism, as this would destroy its own foundation and paralyze judgment and cognition. This work is a comprehensive exploration of the intersection between psychology and logic, focusing on the concept of judgment in the context of psychologism. It begins with a preface acknowledging influences and inspirations, followed by an introduction discussing the impact of psychological research on various fields, including logic. The paper challenges the psychological interpretation of logic and argues for a transcendental-logical view. The main body of the paper is divided into several sections, each examining different aspects and theories related to judgment in the context of psychologism. It includes critical assessments of the theories of notable philosophers such as Wilhelm Wundt and Heinrich Maier, analyzing their approaches to judgment, its structure, and its various forms. The document explores the nature of judgment, its relation to perception, and the psychological underpinnings of logical thought. Heidegger argues for the need to make a clear distinction between psychological and transcendental methods in logic, arguing for an independent and intrinsic understanding of logic beyond psychological interpretations.

1913 Review of "A Selection of Kant's letters"

This is Heidegger’s commentary on the publication “Kant-Laienbrevier. A presentation of Kant's view of the world and life for the unlearned educated person from Kant's writings, letters and oral statements, which was Compiled by F. Groß. Heidegger wrote these comments in 1913/14 and later published them with a forward, which is included here.

1914 The Origin of Art

The Origin of Art (sometimes translated "The Origin of the Works of Art) is one of the foundational texts of 20th-century aesthetics. Heidegger explores the nature and essence of art and its role in revealing truth. He argues that art is not merely a representation or a copy of reality, but that it uniquely brings forth the truth of being. This truth, according to Heidegger, is not an objective, detached truth, but rather a revelation of the world and our place in it. Works of art, he suggests, create their own world and invite the viewer to enter that world, thus opening up new ways of experiencing and understanding being. Heidegger uses examples from various art forms, including architecture and poetry, to illustrate his ideas. Heidegger uses his concepts of Dasein "Being" (meaning being-there or existence), "unveiling" (truth as a process of revealing), and "world" (the context of meaning within which beings appear) in relation to the creation of Art. These concepts are used to explore how art, in its essence, is not merely an aesthetic experience, but a fundamental way of engaging with the truth of our existence. This understanding of Aesthetics as an antidote to the brutality of existence is very Nietzschean.

1914 The Time of the World Image

Heidegger here explores Worldviews, focusing on Life-Views. He focuses on the transformation in the way the world is understood and represented in modernity. Heidegger examines the concept of the "world picture," which means more than a mere image of the world; it means a world that has been conceived and grasped as an image. This transformation leads to a fundamental change in the relationship between human beings and their world that underlies modern science, technology, and the understanding of being itself. Heidegger also comments on the origins of Nihilism, although he provides no antidote to the "renunciation of all values".

1914 Hegel's Concept of Experience

Heidegger interprets Hegel's Phenomenology of Spirit, focusing on the dialectical structure of experience (in German "Erfahrung"). He discusses how Hegel's notion of experience involves a historical and phenomenological unfolding in which consciousness evolves through various stages of self-awareness and self-alienation, ultimately leading to absolute knowledge. Heidegger critically examines this process and its implications for understanding being and truth.

1914 Nietzsche's Proclamation "God is Dead"

This essay is part of Heidegger's extensive engagement with Nietzsche's philosophy and the topic of Nihilism. Heidegger interprets Nietzsche's famous proclamation that "God is dead" not merely as a statement about religious belief, but as an indication of a profound metaphysical shift in the Western understanding of Being- it is rather an observation than a belief. He explores how this declaration reflects the end of traditional metaphysical and moral frameworks and the work that must be done to return back to the question which these frameworks have obscured for millennia- the question of Being.

Nietzsche, in a letter from 1887, defines Nihilism as meaning “that "That the highest values devalue themselves."

The collection this paper comes from, Holzwege, is second only to "Being and Time" in fame. Here he levies some of his most perceptive commentary on Hegel, Descartes, Nietzsche, Anaximander, Rilke, and Hölderlin. Wood Paths consists of a collection of essays that reflect on philosophical and existential questions through the analysis of art, poetry, and history. The original German title "Holzwege" refers to the logging paths in German forests, which anyone who's hiked in Germany knows are always dead-ends. Hence, this is sometimes translated as "dead ends" or "logging roads" or "Off the Beaten Track" or something along those lines, as this is what the title means- the dead end trails of philosophy and the inherent obscurity of the pursuit of Being.

1914 Why Poets?

This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading.

Heidegger continues his reflection on Aesthetics, this time focusing on German poetry. reflects on the role of poetry and the poet in the modern world. He argues that poets play a crucial role in revealing truths about being and existence, especially in times of crisis or technological domination, when the nature of humanity and its relationship to the world are in danger of being obscured. This essay underscores Heidegger's belief in the unique capacity of art, and poetry in particular, to reveal fundamental aspects of being.

1914 The Saying of Anaximander

Heidegger builds an expansive interpretation of Anaximander's only surviving fragment of text. He uses this one sentence as a starting point to discuss themes of being, becoming, and the enigmatic core of human existence. Heidegger reads Anaximander's saying in a way that aligns with his own philosophical inquiries into the emergence and withdrawal of being, the interplay of presence and absence, and the fundamental question of Being.

1915 Duns Scotus' Doctrine of Categories and Meaning

Martin Heidegger's dissertation on Duns Scotus, entitled "Duns Scotus' Doctrine of Categories and Meaning" (original German: "Die Kategorien- und Bedeutungslehre des Duns Scotus"), was originally submitted as a doctoral dissertation in 1915. Heidegger analyses Scotus's doctrine of categories and provides a detailed explanation of the Grammatica Speculativa, a work of medieval grammar now known to have been written by Thomas of Erfurt. This work is significant because it represents an early foray into Heidegger's lifelong philosophical concerns, particularly the question of being in the guise of the problem of categories and the question of language in the guise of the doctrine of meaning.

Heidegger adopts a historical-philosophical approach, meticulously analysing and interpreting Duns Scotus' theories in the context of both medieval scholasticism and modern philosophical thought. He stresses the need to go beyond a purely historical analysis and to engage with the systematic philosophical content inherent in Scotus' work. Here Heidegger places a strong emphasis on categorisation, not just as an intellectual exercise, but as a critical tool for understanding the structure of reality and knowledge. The analysis delves into the nuances of Scotus' categories, exploring their implications for the conceptualisation of reality and the formation of meaning. This exploration is grounded in a clear understanding of the historical development of these ideas, providing a rich context for their appreciation and critique.

1916 The Concept of Time in the Study of History

Heidegger contrasts this with the use of time in the natural sciences, especially physics. The paper begins with general remarks on science and the theory of science, then moves into a detailed examination of the role and structure of the concept of time in historical research. It is argued that time in history has a qualitative, unique character that differs from its quantitative and homogeneous character in physics. The paper also discusses the methodological aspects of historical science and the importance of time in understanding and categorizing historical events, emphasizing the distinct nature of historical time.

1918 The Philosophical Foundations of Medieval Mysticism

Heidegger's "The Philosophical Foundations of Medieval Mysticism" (original German "Die Philosophischen Grundlagen Der Mittelalterlichen Mystik") is a draft for a lecture written in 1918/19 but never delivered. Here Heidegger examines the phenomenological understanding of religious experience, distinguishing it from historical, metaphysical, and psychological perspectives, addressing the methodological challenges of interpreting mystical experiences, emphasizing the importance of a primordial understanding that transcends theoretical biases. Central themes include the experiential and theoretical aspects of mysticism, its metaphysical interpretation, and the philosophical complexities inherent in the study of religious consciousness.

1919 Introduction to Philosophy

Heidegger emphasizes the idea that philosophy cannot be understood as just another academic discipline or field of study. He argues against the notion of philosophy as a science or a body of knowledge, stating that philosophy is neither purely academic nor purely theoretical. Instead, he insists on the importance of understanding philosophy as a way of being, a fundamental mode of human existence that shapes our understanding of the world and ourselves. This perspective is rooted in Heidegger's broader philosophical project of questioning and understanding the nature of Being. Throughout the paper, Heidegger uses a variety of terms and concepts unique to his philosophical language, such as "Dasein" (the being there or existence of humans) and "Being" (the nature or essence of existence), to articulate his ideas. These concepts are crucial to understanding Heidegger's perspective on the inseparability of philosophy from human existence and the need for a new approach to philosophical inquiry.

This edition was re-created from a photocopy of Heidegger's handwritten manuscript. The manuscript comprises 106 quarto leaves written in landscape format, with the main text on the left and additions, inserts, and references on the right. Some of these additions were made post-lecture. The manuscript is supplemented by an enclosure booklet with notes. Heidegger's work is divided into three sections: Philosophy and Science, Philosophy and Worldview, and Philosophy and History. The section on Philosophy and Worldview is notably expanded with an in-depth discussion of Kant's concept of the world, though more than twenty pages of this discussion were not included in the presentation.

1919 Notes on Karl Jasper’s “Psychology of World Approaches”

Heidegger explores Jaspers' concept of worldview psychology, which seeks to understand human mental and spiritual being in its comprehensive totality. Heidegger critically engages with Jaspers' exploration of the limits of the soul's life and how this leads to a clearer overall horizon for understanding the soul. Heidegger's approach is characterized by his typical philosophical depth, focusing on the methodological aspects and fundamental implications of Jaspers' work. Heidegger examines how Jaspers' psychology attempts to provide clarifications and possibilities for self-contemplation, emphasizing its philosophical rather than scientific nature.

Heidegger also critiques Jaspers' approach to psychology from a philosophical perspective, questioning the basic assumptions and methods employed. He discusses the role of Weltanschauungspsychologie in understanding mental positions, processes, and stages, and how this effort is consistent with philosophical inquiry. Heidegger's analysis is not only a critique of Jaspers' psychological theories, but also a broader inquiry into the nature of human understanding and the role of psychology in this process. He reflects on the limitations and potential biases in Jaspers' approach, particularly in how it frames and interprets human existence and consciousness. Throughout the paper, Heidegger's examination is deeply rooted in his own philosophical framework, using his own distinctive terminology and concepts to dissect and understand Jaspers' psychological approach.

1920 Phenomenology of the View and Impression of the Theory of Philosophical Conceptual Debt

Heidegger's work critically examines the role and function of a "theory of philosophical concept formation" in phenomenology, suggesting that this topic, while seemingly specialized, is essential for understanding broader philosophical issues. The text debates the nature and implications of phenomenological methods, touching on topics like the relationship between absolute and relative concepts, the problem of life as a central phenomenon, and the dichotomy between rational and irrational elements in philosophy. It also explores historical and cultural contexts in philosophy, analyzing how these aspects influence philosophical thinking and concept formation. Heidegger focuses on phenomenological destruction (Destruktion) in philosophy, particularly in the context of phenomenology. It highlights the importance of understanding the origin and direction of meanings in philosophical concepts, emphasizing that these meanings often point to larger, interconnected contexts. The text stresses that phenomenological destruction is not aimless or arbitrary, but is instead a directed deconstruction that leads into the situation of following preconceptions and the execution of preconceptions, thus arriving at foundational experiences.

The text also discusses the phenomenon of "pre-signing" (Vorzeichnung) and "pre-grasping" (Vorgriff), explaining that these are fundamental to understanding how multiple meanings and unity of meaning are characterized and founded. It notes that phenomenological destruction is inherently linked to the act of philosophizing and is not just a methodological tool for limited purposes. This is because philosophy is always an element of factual life experience and not just abstract definitions. Heidegger naturally pivots back to the understanding of history in various contexts, outlining six different meanings of 'history' and how each reflects different aspects of life experience and philosophical inquiry. These meanings range from history as a field of study, to a tradition, to personal or city history, and even to history as an occurrence or incident. This exploration serves to illustrate the complexity and richness of phenomenological analysis in philosophy.

1921 Augustine and Neoplatonism

In the summer semester of 1921, Heidegger lectured on "Augustinus and Neoplatonism. The original manuscript, consisting of 19 pages, contains a continuous text on the left and space for notes on the right. The complex nature of Heidegger's marginal notes, often interspersed with the main text, required careful transcription. The editors have ensured clarity by enclosing the notes in round brackets and placing them at the end of each paragraph. The edition also includes additional material relating to Heidegger's studies of religion and mysticism in 1918/19, which sheds light on the development of his early philosophical ideas. The thorough work of the editors, together with the collaboration of the contributors, contributes to a comprehensive understanding of Heidegger's lectures and their significance for his philosophical development.

Heidegger critically examines Augustine's incorporation and transformation of Neoplatonic concepts, focusing in particular on notions of Being, temporality, and selfhood. This analysis is not a mere historical account, but a phenomenological exploration of how Augustine reconceptualizes these ideas within a Christian framework. He examines Augustine's concepts of 'being', 'temporality', and 'ontology' and shows how they are deeply influenced by Neoplatonic philosophy. Heidegger's approach, however, is not merely to trace philosophical influences, but to uncover the existential dimensions in Augustine's thought. Heidegger illuminates how Augustine navigates and redefines the Neoplatonic heritage in order to address fundamental questions of existence, truth, and the human condition within a Christian paradigm. Heidegger's exploration is thus both a critical analysis of Augustine's philosophical adaptation and a reflection on the existential and phenomenological implications of this synthesis. He notes that while both Judaism and Christianity contain inherently Platonic Ontological concepts, Augustine further synthesized Neoplatonism around the conceptualization Dasein to form a distinctly Latin flavor of Theanthropic Philosophy.

1921 Introduction to the Phenomenology of Religion

In the winter semester of 1920/21 at the University of Freiburg, Heidegger delivered a lecture titled "Introduction to the Phenomenology of Religion." Although the original lecture manuscript is lost, five sets of notes from students (Oskar Becker, Helene Weiß, Franz-Josef Brecht, and others) have allowed for a partial reconstruction of the lecture. The notes reveal that Heidegger's lecture can be divided into two distinct parts, separated by a hiatus on November 30, 1920, due to unspecified objections. Oskar Becker's notes, in particular, indicate the interruption and the shift from a "Methodical Introduction" to a "Phenomenological Explication of Concrete Religious Phenomena."

This work is largely Exegetical as he examines Biblical passages utilizing a range of texts, utilizing a range of translations and tracing the slight differences including Erasmus' Novum Testamentum Graece cum apparatu critico ex editionibus et libris used by Melanchthon. Heidegger uses his distinctive phenomenological methodology to deconstruct religious experience, analyzing its fundamental elements and its significance for human existence. He ventures beyond traditional theological inquiry, integrating phenomenological, psychological, and historical dimensions to explore the nature of religion. Heidegger's approach is not a cataloguing of religious beliefs or practices, but rather an in-depth examination of the nature of religious experience, its impact on human consciousness, and its existential significance. This work is emblematic of Heidegger's broader philosophical project, which seeks to understand the fundamental nature of Being, Dasein, and Existence through the examination of various human experiences, including religion. The influence of Kierkegaard is palpable in this work in his rejection of the Positivist English Empiricist line of thought.

1923 Hegel's Phenomenology

The lecture "Hegel's Phenomenology of Spirit" was given for two hours in the winter semester 1930/31 in Freiburg, one piece in a lifeline of engagement with Hegel's works.

Heidegger analyzes the role of the Phenomenology of Spirit as the first part of Hegel's "system of science," emphasizing its foundational status in relation to the entire system. He questions the intricate relationship between the concepts of consciousness, self-consciousness, and reason, and how they interact in Hegel's dialectical process. Heidegger's discussion also touches on the nature of absolute knowledge as opposed to relative knowledge, highlighting Hegel's conception of knowledge as not merely a quantitative accumulation but a qualitative transformation.

Heidegger's analysis of Hegel's work is characterized by an in-depth consideration of the terms "absolute" and "relative" as they apply to knowledge, and their implications for the idea of spirit or "mind. He traces Hegel's dialectical method, exploring how consciousness evolves through stages of experience to reach a form of self-knowledge and ultimately absolute knowledge. This development is seen as central to Hegel's philosophical enterprise, and the Phenomenology of Spirit is seen not as an isolated work but as an essential component of Hegel's overarching philosophical system. Heidegger thus positions Hegel's Phenomenology as a crucial step in the self-development of the mind, leading to the ultimate realization of absolute knowledge. This interpretation underscores Heidegger's perspective on Hegel's methodology and philosophical ambitions, particularly in relation to the concepts of experience, consciousness, and the nature of knowledge itself.

1925 Logic: The Question of Truth

In the winter term of 1925/26, Martin Heidegger gave a four-hour lecture on logic in Marburg a. L., in which he deviated from his original plan as the work progressed. He contrasted traditional logic with his own concept of philosophical logic, a logic of truth that inquires into the λόγος. Heidegger analysed the contemporary state of logic, focusing in particular on Husserl's "Logical Investigations" and Husserl's opposition to psychologism. The first part of his lecture revisited Aristotle's interpretation of truth, especially the complex chapter Θ 10 of Metaphysics. The second part discussed the question of truth in the context of the analysis of Being, with an emphasis on the theme of time, including an interpretation of Kant's "Critique of Pure Reason". This work formed the core of his later work "Kant and the Problem of Metaphysics", with more detailed individual analyses.

Addressing the concept of truth within the framework of phenomenological and existential philosophy, Heidegger presents a sophisticated investigation into the nature and essence of truth. The focus of the paper is not merely to answer what truth is in the conventional sense, but to probe deeper into the existential and phenomenological aspects of truth, questioning its very foundation and nature in human understanding and experience. This involves a critical analysis of the relationship between language, thought, and reality, and how these elements interact to constitute what we understand as truth. Heidegger's exploration of these themes is not merely an intellectual exercise; it reflects his broader philosophical project of understanding the nature of Being.

1926 The Basic Problems of Phenomenology

In this lecture, which focuses on the central theme of the third section of Part I of "Being and Time," Martin Heidegger explores the fundamental ontological question of the meaning of being. He emphasizes the role of "time" as the horizon that shapes our understanding of being. This exploration of the "temporality of being" is presented in a historically oriented approach, indicating that Heidegger's inquiry into the question of being is rooted in the broader tradition of metaphysical-ontological questioning rather than existential-philosophical or consciousness-phenomenological motives. While the lecture covers only the first part and the first chapter of the second part of the original plan, it provides insights into the unelaborated aspects of Heidegger's thought. The most significant chapter for discussing "Time and Being" is undoubtedly the first chapter of the second part, where the concept of the "ontological difference" is introduced for the first time, marking a pivotal moment in Heidegger's philosophical development.

Integral to this philosophical exploration is the concept of ontology, which is presented as the backbone of phenomenological study. The paper rigorously analyzes the ontological dimensions and positions them as central to the understanding of phenomenology. This ontological focus is not limited to a narrow interpretation, but encompasses various facets, including the relationship between being and existence, the distinction between different modes of being, and the critical examination of traditional ontological theses. The complexity of the paper's discourse is evident in its treatment of phenomenology not as a mere philosophical subset, but as a methodological approach that encompasses the entire spectrum of scientific philosophy. This comprehensive approach extends to the evaluation of phenomenology's methodological aspects, where the paper examines phenomenology's triple methodological character, comprising reduction, construction, and destruction. This tripartite methodology underscores the depth and breadth of phenomenological inquiry and reaffirms its position as a fundamental tool in philosophical research.

1926 The History of Philosophy from Thomas Aquinas to Kant

It begins by situating Thomas Aquinas in the philosophical lineage, not to emphasize the Middle Ages or Catholic thought per se, but to trace the development of philosophical problems and methods from Aquinas to Kant. The paper emphasizes Aquinas's central role in consolidating general metaphysics through his interpretation of Aristotle, thereby laying the groundwork for subsequent philosophical developments.

The narrative then moves on to examine the philosophical transformations initiated by Descartes, highlighting his introduction of the ego as a new principle of consciousness and reason. This shift marks a significant departure from medieval philosophical themes and sets the stage for the modern era of philosophy. The paper emphasizes how these new directions in philosophy, while breaking away from medieval thought, still carried forward fundamental ontological concerns. It also examines how these evolving philosophical approaches, particularly through figures such as Spinoza, Leibniz, and Kant, grappled with the nature of being, existence, and the systematic pursuit of knowledge.

Throughout the text, the focus is on the continuity and transformation of fundamental philosophical problems, rather than a mere succession of opinions or theories. The work contextualizes these shifts within broader intellectual movements, including the transition from medieval to modern thought and the deepening exploration of metaphysical questions. The analysis of Kant's work, especially his Critique of Pure Reason, is presented as the culmination of these philosophical developments, bringing new depth and complexity to the understanding of metaphysical problems. In sum, the paper provides a detailed historical and conceptual mapping of the philosophical journey from Aquinas to Kant, emphasizing the enduring and evolving nature of fundamental philosophical inquiry.

1927 Phenomenology and Theology

Originally a lecture held in Tübingen that was repeated in Marburg and published the same year, this work is sometimes translated "The Positivity of Theology and its Relation to Phenomenology".

This lecture contains the concept of phenomenology and its relation to the positive sciences. It begins with the assertion that theology, understood here primarily as Christian theology, is a positive science, fundamentally different from philosophy, including phenomenology. This distinction is rooted in the nature of the subject matter and methodology of theology, which are oriented toward faith and the understanding of Christianity as a historical phenomenon. The paper emphasizes that theology, as a science, must be characterized not only by its positivity but also by its specific scientificity.

The paper then delves into the conceptual intricacies of Christian theology, discussing how faith, especially in the Christian context, is an existential mode that transcends mere theoretical understanding. It argues that faith, and by extension theology, is not merely a set of doctrines or dogmas, but a mode of existence deeply intertwined with the historical event of Christianity. This existential dimension of faith shapes the nature of theology, making it not just a study of Christian doctrine, but an exploration of the existential implications of faith in historical and ontological terms. Thus, theological concepts are not mere abstract ideas, but are existentially significant and shape the believer's understanding of existence. This existential and historical character of theology distinguishes it from other sciences and from philosophy, including phenomenology, which is concerned with more general questions of being and existence. The paper concludes by suggesting that while theology and phenomenology are distinct, they can inform and enrich each other, especially in understanding the existential dimensions of faith and being.

1927 Being and Time

Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding.

As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.

1928 The Metaphysics of Leibniz

This lecture was given in the summer semester of 1928 as an examination of Leibniz. The first Marburg semester of 1923/24 dared the corresponding discussion with Descartes, which was then included in "Being and Time" (§§ 19-21), and here he concludes his series on Continental Metaphysics.

Heidegger focuses on the essential qualities of the monad, especially its aspects as "vis primitiva," "substantia," and "monas," and how these elements contribute to the understanding of being and substance in Leibniz's philosophy. Heidegger interprets the monad as a fundamental unit of being that encompasses both unity and multiplicity, a concept deeply rooted in Leibniz's metaphysics. In doing so, he engages with the concept of the "substantiality of substance" and examines the nature of being as understood by Leibniz and its implications for the broader philosophical discourse. Heidegger's analysis delves into the dynamic nature of the monad, characterized by its inherent "urge" ("Drang") and its ability to unify and manifest reality. He closely examines the relationship between the monad's internal structure and its external expression in the world, emphasizing Leibniz's distinction between the internal and external aspects of being. This discussion extends to the metaphysical implications of monadology, where Heidegger addresses how individual monads reflect the complexity and diversity of the universe.

Tim Newcomb

Heidegger’s Personal Ontochronology

Jung’s Individualization