and reference8 - INFLIBNETshodhganga.inflibnet.ac.in/bitstream/10603/1345/11/11_notes and... · Indiana University Press, 1982) p.174. (Hereafter The Basic Problems of Phenomenology)

Wotea and reference8 Chapter I

1. Susane K.Langer, Philosophy in a New Key (New York: Mentor Books 1951).

2. Klaus Kostermaier, "The new Master-paradigm:EcologyN in Harold Coward, ed. Hindu Christian Studies Bulletin 6(1993),7.

3. Milton C.Nahm ed. Selections from Early Greek Philo- sophy. 4th edition, (Englewood Cliffs, N.J. Prentice-Hall, 1964),p. 42. As cited in Eugene C. Hargrove, Foundations of Environmental Ethics, (Englewood Cliffs, New Jersey: Prentice-~all,l989), p. 16.

4. Richard Tarnas, The Passion of the Western Mind (New

York: Ballantine Books.1993). p. 68.

5. Eugene Hargrove. Foundations of Enviornmental Ethics

op. cit., p. 24.

6 . Ibid., p. 27.

7. Plato, Phaedrus, 227a-230e as cited in Eugene C.

Hargrove, Foundations of Environmental Ethics, op.cit., p. 27.

8 . Richard, Tarnas, The Passion of the Western Mind,

op. cit.. p. 279.

9. Seminar, No. 395 (July 1992), p . 45.

10. Donald, Edward Davis, Ecophilosophy: A Field Guide

to the Literature(San Pedro, California: R&E Miles, 1990).

11. Rachel Carson. Silent Spring(New York: Fawcett

Crest Books, 1962).

12. Wawick Fox, Towards a Transpersonal Ecology:

Developing New Foundations for Environmentalism (London: Shambhals, 19901, p. 4

13. Cited in Wawick lox, Towards a Transpersonal

Ecology, op. ci t . , p. 5.

14. Ibid.

15. Science, March 10,Vo1.155, No.3767(1966)

16. Ibid., p. 1204

17. Ibid., p. 1205.

18. The Book of Genesis (Chapters 1&2)

19. Science, p. 1206.

20. Elspeth Whitney, "Lyn White, Ecotheology and

History" Environmental Ethics 15 (1993). pp. 151-69.

21. Ibid.. p. 157.

22. Allan Richardson, A Dictionary of Christian

Theology (London: SCM Press, 19691, p. 289.

23. Martin Palmer, "The Encounter of Religion and

Conservation" in Engel Ronald J & Engel Joan G., eds . Ethics of Environment and Development (Tucson & London: The University of Arizona Press, 1993). Also See O.P. hrrivedi, ed. World Religions and The Environment(New Delhi: Gitanjali Publishing, 1989).

24. Cited in National Jesuit News, April(1995) p. 14.

25. K.Luke, "Nature and Man in the Biblical Persp-

ctive," Jeevadhara 21(December 1991). p. 444.

26. The ~ o o k of Genesis, 1/26

27. Donald Worster, Natures Economy: A History of

Ecological Ideas, 2nd Edition (Cambridge:1985)

27a.Henryk Skolimowsky. Eco-Philosophy: Designing New Tactics for Living (Boston: Marion Boyars, 1381). pp. 53ff & "For the Record: On the Origin of Eco- Philosophy,' The Trumpeter 7(Winter 1990). p. 45.

28. Warwick Fox, Towards a Transpersonal Ecology,

op.cit., p. 31.

29. Michael Zimennan, Contesting Earth's Future:

Radical Ecology in the Postmodern Age(Berke1ey: University of California Press, 1994), p.24

30. Soundings 60(1977), p. 136.

3 1 . Ibid.

32. Wawick Fox. Towards a ~rans~e=sonal Ecology, op.

cit.. p. 33.

33. Cited in Environmental Ethics, 15(1993) p. 119.

34. J.Ronald Engel and Joan Gibb Engel, Ethics of

Environment and Development, op. ci t . , p . 78. 35. Cited in Ronald Engel, op.cit., p. 80.

36. Ibid.

37. Bill Devall & George Sessions, Deep Ecology: Living

as if Nature Mattered (Layton: Perigrine Smith

Books, 1984). p. 243.

38. Ervin Laszlo, The Systems View of the World,

(Oxford: Basil Blackwell, 1972), p . 119.

39. Cited in William Richardson, Heidegger: Through

Phenomenology to Thought, 3rd edition (The Hague: Martinus Nijhhoff, 19761, p. 6.

40. Ibid.

41. Michael Zimmerman. " A Hedieggerian Ethos for

Radical Environmentalism' New Scholasticism,

(1993), p . 25.

42. Hans-Georg Gadamer, Heidegger's Ways, (Albany: SUNY

Press, 19941,~. 121.

43. George J. Seidel. *Heidegger: Philosopher for

Ecologists?' Man and World, 4(1971), pp. 93-99.

44. Ibid., p. 97.

45. Joseph Grange, "On the Way Towards Foundational

~cology' Soundings, 60(1977), pp. 135-49.

47. Michael Zinnnennan, 'Towards a Heideggerian Ethos

for Radical Environmentalism" Environmental Ethics, 5 (1983), PP. 99-131.

4 8 Michael Zimmcnnan, 'Implications of Heidegger's

Thought for Deep Ecology' The Modern Schoolman, 44(1986), pp. 19-43.

49. Michael Zinnnennan, 'Towards a Heideggerian Ethos

for Radical Environmentalism* Environmental Ethics, 5(1983), p . 118.

50. Michael Zimmerman, "Rethinking the Heidegger-Deep

Ecology Relationship" Environmental Ethics, 15(19931, pp. 194-223.

51. A.T. Nuyen, "A Heideggerian Existential Ethics for

Human Environment' The Journal of Value Inquiry, 25(1991), pp. 359-66.

52. Ibid., p. 336.

53. Bill Devall & George Sessions, Deep Ecology,

pp. 98-99.

5 4 . Ladelle McWhorter, ed., Heidegger and the Earth,

(Thomas Jefferson University Press, 1992).

55. Ibid., p. x .

1. Martin Heidegger, "Letter on Humanism,' Basic Writinqs, ed., David F. Krell,(London: Routledge &

Kegan Paul, 1977) pp. 228-229.(hereafter Basic

Writings)

2. Ibid., p. 228.

3. Martin Heidegger, The Basic Problems of Phenomeno- logy, translated by Albert Hofstadter,(Bloomington:

Indiana University Press, 1982) p.174. (Hereafter The Basic Problems of Phenomenology)

4. Ibid.

5. Martin Heidegger, Being and Time, translated by John Macguarrie & Edward Robinson, (London: SCM Press Ltd. 19621, p. 249. (hereafter Being and Time)

6. Charles Guignon, ed., Cambridge Companion to Heidegger, (Cambridge: Cambridge University Press, 1992). p. 4

7. Michael Zimmerman, "Towards a Heideggerian Ethos for Radical Environmentalism" Environmental Ethics, 5(1983), p. 103.

8. Please see the detailed footnote, no.1 on page 27 in

Being and Time.

9. Vincent Vycinas, Earth and Gods, (The Hague: Martinus Nijhoff), 1961, p. 24.

10. Being and Time, p. 27 (It may be noted that the first time the term Dasein is found in Being and Time is towards the middle of page 26.)

11. William Richardson, Heidegger: Through Phenomeno- logy to Thought, 3rd edition (The Hague: Martinus Nijhoff, 1974) p. 34 and specially the footnote no.17, and Michael Gelven, A Commentary on

Heidegger's Being and Time, (New York: Harper & Row 1970), p. 23, footnote no.3.

12. This is an expression used by John D. Caputo, "Heidegger'a Original Ethics;The New Scholasticism 45(1971) p. 130

13. Being and Time, p . 42.

14. John D. Caputo, Heidegger's Original Ethics,' The New Scholasticism 45(1971) p. 130.

15. Hubert Drufys in his study shows how two versions of the interpretations of Heidegger regarding this

is found. For details, please see his Being-in-the- World: A commentary on Heidegger's Being and Time, Division l(Cambridge: MIT Press, 1994), pp. 12ff. (Hereafter, Hubert Drufys, A Commentary)

16. *The Way Back into the Ground of Metaphysics' in Walter Kaufman ed., Existentialism from Dostoevsky to Sartre, (New York: New American Books, 1975). p. 270.

17. Being and Time, p. 32.

18. Ibid.

19. William Richardson, Heidegger: Through Phenomeno- logy to Thought, op. cit., p. 41.

20. Being and Time, pp. 27 & 316.

21. Madox, R.L., "Henneneutic Circle: Vicious or Victorious?" Philosophy Today (1983), pp. 66-76.

22. "Philosophy will never seek to deny its 'presuppo-

sitions', but neither may it simply admit them. It conceives them, and it unfolds with more and more

penetration both the presuppositions themselves and that for which they are presuppositions." (Being and Time, p.358)


24. Being and Time, p. 31, footnote no.3. Also please see Hubert Drufys, A Commentary p.20.


26. Werner Brock's Introduction in Heidegger, Existence and Being, translated and introduced by Werner

Brock,(London: Vision Press, 1956),p. 162-63.

27. Heidegger, 'The WayBack into the Ground of Metaphysics' in Walter Kaufmann ed. Existentialism from Dostoevsky to Sartre, op.cit., p. 271.

28. Ibid.

29. Being and Time, p. 3 3 .

30. Richardson, Heidegger: Through Phenomenology to Thought, op. cit., p. 50.

31. Ibid, p. 68.

32. Michael Zimerman, The Eclipse of the Self: The

Development of Heidegger's Concept of Authenticity, (Athens: Ohio University Press, 1986(revised

edition) , p . XXVI.

33. Heidegger. "The Letter On Humanism,' in Basic Writings, op.cit., p. 229.

34. Please see the footnote no. 46 in Johnson Puthenpurackal, Heidegger: Through Authentic Totality to Total Authenticity, (Leuven: Leuven University Press, 1987), p. li.


36. John Richardson, Existential Epistemology, (Oxford: Clarendon Press, 1986), p . 16.

37. Charles Guignon, ed. Cambridge Companion to Heidegger, op. cit., p. 132ff.

3 8 . Being and Time, p. 95. 39. Ibid. p. 97 ff

40. Heidegger, The Basic Problems of Phenomenology, op. cit., p. 163.


42. Heidegger, The Basic Problems of Phenomenology, p. 163.

43. Being and Time, pp. 247-50.

44. Ibid., P. 132

45. Note the graphic presentation of the various types

of 'in-order-to' in Johnson J. Puthenpurackal,

Heidegger: Through Authentic Totality to Total Authenticity, op. cit., p. 16.

46. Being and Time, p. 100 ff.

47. John Richardson, Existential Epistemology, op. ci t p. 21.

48. Ibid., p. 22.

49. Charles Guignon, Cambridge Companion to Heidegger, op. cit., p. 132.

50. Johnaon J. Puthenpurackal, Heidegger: Through Authentic Totality to Total Authenticity, op. cit.. p. 24.


52. The Basic Problems of Phenomenology, p. 166.

53. W.J. Richardson, Heidegger: Through Phenomenology to Thought, op. cit., p. 56.

54. Being and Time, p. 93 "This discussion of the word 'world,' and our frequent use of it have made it apparent that it is used in several ways. By unravelling these we can get an indication of the different kinds of phenomena that are signified,

and of the ways in which they are interconnected."


56. Khun, The Structure of Scientific Revolutions, p.175 cited in Hubert Dreyfus, A Commentary, p. 90

5 7 . Being and Time, p. 105.

58. Ibid., p. 114.

59. Hubert Drefyus, A commentary, p. 101

60. Heidegger, The Basic Problems of Phenomenology, . p. 168-70.

61. Ibid., p. 168.

62. Ibid.

63. Heidegger, The Basic Problems of Phenomenology, p. 170.


65. Ibid., p. 79.

66. Ibid., p. 78.

67. Ibid., p. 79.

68. Ibid., p. 80. See specially the note no.1.

69. Hubert Dreyfus, A Commentary, p. 43. A detailed presentation of the spatial and existential sense of various prepositions are given.

70. Being and Time, p. 84. The translators of Being and Time, acknowledge that 'concern' is not always an exact equivalent of Gennan Besorgen. "'Besorgen' stands rather for the kind of 'concern' in which we 'concern ourselves' with activities which we perform or things which we procure." See the footnote no.1 in Being and Time, p. 83.

7 1. Being and Time, p. 84.

72. Ibid., p. 176. 'We must now -age to exhibit more precisely the interconnection between the uncoveredness of a being and the disclosedness of its being and to show how the disclosedness (unveildness) of being founds, that is to say, gives the ground, the foundation, for the possibi-

lity of !he uncoveredness of the being." See, Heidegger, The Basic Problems of Phenomenology

p. 72.

73. Hubert Dreyfus, A Commentary, p. 103.

74. Cited in Hubert Dreyfus, p. 103.

75. W.J. Richardson, Heidegger: Through Phenomenology

to Thought, op.cit., p. 58.

76. Heidegger, "On the Essence of Truth" in Basic Writings, op. cit., pp. 117-41.

77. Heidegger, Early Greek Thinking, translated by David F. Krell and Frank A. Capuzzi, (New York:

Harper & Row, 1975). pp. 102-23.


79. Aristotle, Metaphysics T 7, 1011 23-28. Cited in

Johnson Puthenpurackal, Heidegger: Through

Authentic Totlaity to Total Authenticity, op.cit., p. 84, note no. 98.

80. Basic Writings, p. 123.

81. Ibid.


83. See above page 85, Being-in as disclosedness.

84. John D. Caputo, "~letheia and the History of Being" Review of Metaphysics (March 1988), p. 520.

85. Heidegger, Early Greek Thinking, op. cit., p. 103. The philogical information should be read along with this sentence. "An appeal to the meaning of aletheia accomplishes nothing, and will never produce anything useful.' (However, we find this

information significant)

86. For the myth of Lethe, please see the description in Sabine G. Oswalt, Concise hcyclopedia of Greek and Roman Mythology (Glasgow: Collins. 1969). p.171 (Heidegger does not refer to the myth of Lethe in any of his writings. But it is evident that this myth is operative in his reflections.)

87. Heidegger, The Question Concerning Technology and Other Essays, translated with an introduction by

William Lovitt (New York: Harper Torchbooks, 1977).

p. 165.

88. Zirmncrman, .Re-thinking Heidegger-Deep Ecology Relationship,' Environmental Ethics, lS(1993)p. 203


90. R.J. Dostal, "Heidegger's Poetics," Review of Metaphysics (1994). p. 554. (Gadamer has reported that above the door of Heidegger's cabin in the Black Forest the fragment of Heraclitus was placed: Alles stuert der Blitz(Lightening s,teers all things

91. Hubert Dreyfus, A Commentary, p . 163

92. Being and Time. p. 171

93. W.J. Richardson, Heidegger: Through Phenomenology to Thought, op. cit., p. 59.


95. Hubert Drefyus, A Commentary, p. 166


97. Ibid., p. 182

98. The Basic Problems of Phenomenology, p. 277.

100. Being and Time, p. 185. The German term used here is Entwurf which has the basic meaning of 'throwing something off,' though in English this connontation has died out, it is very much alive in Heidegger ' s Gennan. Please see, Being and Time, p. 185, note no. 1.

101. The Basic Problems of Phenomenology, p. 278

102. Being and Time p. 188-89.

103. Heidegger, History of the Concept of Time, (Bloomington: Indiana University Press, 1985),

p. 260. Cited in Hubert Dreyfus, A Commentary, P.

196.

104. Johnson Puthenpurackal, Heidegger: Through Authen- tic Totality to Total Authenticity, Gp. cit., p. 30, note 147

105. For detailed presentation on Hermeneutical circle, see Brice Wachterhauser, Hermenutics and Modern Philosophy (Albany: SUNY Press, 1986), and Charles B. Guignon, Cambridge Companion to Heidegger, op. cit., pp. 170-94.

106. Charles Guignon, Cambridge Companion to Heidegger. op. cit, p. 193.

107. Scholars are of the opinion that this is not an ordinary German word, but a coined expression. It is related to the everyday greeting, "Wie befinden Sie sich?' which means 'How are you?' or in the literal sense 'what state or situation do you find yourself in?' The translators of Being and Time rendered it as "state-of- mind" which can be problematic due to its mentalistic connotations. W.J. Richardson translated it as 'disposition" and according to Hubert Dreyfus it has a behavioristic connotation. (Please aee Hubert Dreyfus, A Commentary, p. 168.) And so he translates it as "affectedness." John Haugeland prefers a literal translation of "so-foundedness" (See John Haugeland, "Dasein's Disclosedness," Southern Jounal of Philosophy ZI(Supp1ement 1989), p. 63 and specially footnote no. 37 in the

same article). Due to these variations, as far as possible, we use the origninal German word

in the text.

108. Hubert Dreyfus, A commentary, p. 168, and ~eing and Time, pp. 176-77

109. 'The concept of facticity implies that an entity 'within-the-world' has Being-in-the-world in such a way that it can understand itself, as bound up

i n i ts ' d e s t i n y ' w i t h t h e B e i n g o f t h o s e e n t i t i e s w h i c h it e n c o u n t e r s w i t h i n i ts own w o r l d . " B e i n g a n d Time, p . 8 2 .

1 1 0 . I b i d . p . 1 7 6 .

111. H u b e r t D r e y f u s , A Commentary, p . 1 7 5 .

1 1 2 . B e i n g a n d Time, p . 220

1 1 3 . I b i d , p . 2 1 6 .

1 1 4 . I b i d , p . 217

1 1 5 . J o h n s o n P u t h e n p u r a c k a l , H e i d e g g e r : Through A u t h e n t i c T o t a l i t y t o T o t a l A u t h e n t i c i t y , o p . c i t . , p . 3 3 .

1 1 6 . B e i n g a n d Time, p . 220

1 1 7 . I b i d . , p . 2 2 7 .

1 1 8 . I b i d . , p . 2 3 7 .

1 1 9 . I b i d . , p . 2 2 5 .

1 2 0 . I b i d . , p . 2 3 7 .

1 2 1 . J o h n s o n P u t h e n p u r a c k a l , H e i d e g g e r : Through

A u t h e n t i c T o t a l i t y t o T o t a l A u t h e n t i c i t y , o p . c i t .

p . 3 6 .

1 2 2 . B e i n g a n d Time, p. 2 3 6 .

1 2 3 . I b i d .

1 2 4 . M a g g i l l F r a n k , e d . , M a s t e r p i e c e s o f World P h i l o s o p h y , (London: G e o r g e A l l a n & Unwin, 1 9 6 3 ) , p . 8 9 1 , c i t e d i n J o h n s o n P u t h e n p u r a c k a l , o p . c i t . p . 3 6 .

1 2 5 . B e i n g a n d Time. p . 2 3 7 .

1 2 6 . H u b e r t D r e f y u s , A Commentary, p . 2 3 9 .

1 2 7 . B e i n g a n d Time, p . 371.

1 2 8 . I b i d . , p . 3 7 5 .

129. Charles Guignon, The Cambridge Companion to

Heidegger, op. cit., p. 64.


131. Ibid.

132. Ibid., p . 377.

133. Ibid., Please see the footnote no.2

134. Charles Guignon, Cambridge Companion to Heidegger,

op. cit., p. 64.

135. Being and Time, p. 377

136. Heidegger. The Basic Problems of Phenomenology, pp. 275 ff.

137. Michael Zimmerman, The Eclipse of the Self, op.

cit., p. 104.

138. Christopher Macann, Four Phenomenological

Philosophers (London: Routledge, 1993). p. 103.

139. Please see above, p. 65.

140. Please see above, pp. 60-1.

141. Please see above, pp. 67-8.



Chapter I11

1. The historical details are provided by william

Lovitt in his Preface to The Question Concerning

Technology and Other Essays.

2. Martin Heidegger, The Question Concerning Technology

and Other Essays, translated by William Lovitt,

(London: Harper Torchbooks, 1977),(hereafter K T ) .

3. Emmanuel Mesthene, Technological Change: Its Impact

on an and Society, (New York: New American Library,

1970), p. 25, cited in Ian G. Barbour, Technology, Environment, and Human Values, (New York: Prager, 19801, p. 35.

4. Carl Mitcham and Robert Mackey, ed. Phillosophy and Technology, (New York: Free Press, 1972), p. 36.

5. Michael Zimmerman, Heidegger's Confrontation with Modernity, (Bloomington: Indiana University

Press,1990), p. xiii

6. Essence for Heidegger does not simply mean what something is, but "the way in which something

pursues its course, the way in which it remains through time as what it is.' Please see QCT, p. 2 note no.1

7. QCT, p. 3-4

8. Ibid.. P . 6

9. Ibid.

10. Ibid., p. 8.

11. The German word hrlegen means to consider carefully. The Greek form will be legein, logos. Legein is further rooted in apophainesthai which means to bring forward into appearance. See, QCT,

p. 8.

12. QCT, p. 9.

13. Ibid., p. 10 and the footnote 110.9.

14. Ibid., p. 11. See the note no. 10 where a cluster of meanings regarding the German word dab htbergen (revealing/unconcealment) is clarified.

15. Johnson Puthenpurackal, Heidegger Through Authentic

Totality to Total Authenticity, op.cit., p. 206.

16. Ibid., p. 207

17. Heidegger, Early Greek Thinking,(New York: Harper &

ROW, 19751, p. 26.

18. Johnson Puthenpurackal, Hefdegger: Through

Authentic Totality to Total Authenticity, op. ci t., p.207. In this work the author has premented different symbols and images that Heidegger has

used to speak of the dual aspect of the truth of Being. For details please see p.209 of the same work.

19. K T , p. 13.

20. Ibid., p. 14.

21. Ibid., p. 16

22. Ibid., p. 17, and please see the footnote no.16

where the translator clarifies the co~otations of

this German expression especially in relation to

Gegenstand (object) . 23. Ibid., p. 19

24. Albert Hofstadter in his translation of Poetry,

Language and Thought rendered it as enframing. William Richardson in his contribution to Thomas

Sheehan ed. Heidegger the Man and the Thinker,

op, cit.. translated it as Po-sure. T. Kisiel preferred Corn-posite.

25. David Kolb, The Critique of Pure Modernity: Hegel,

Heidegger and After, (Chicago: The University of

Chicago Press, 19861, pp. 144-45. Michael

Zimmerman, Heidegger ' 8 Confrontation with

Modernity, op. cit., p. 216. W. Lovitt, "A Gesprlch with Heidegger on Technology,' Man and

world 6 (1973). p. 50. Gestell is also the name for

a skeleton. Doesn't it contain the suggestion that

the rule of Gestell may turn everything into a valley of bones? Obviously the reference is to

The Book of Ezakiel in The Old Testament.

Ch.37/1-10.

26. There is a similarity in what Heidegger caled Gestell and Ernest Jilnger's expression of the Gestalt of the worker. Heidegger presented a contribution to the publication in honour of Ernst JUnger, entitled 'Concerning the Line." Please see The Question of Being, translated by Wiliam Kluback and Jean T.Wilde,(London: Vision, 1956). pp.33-109. Michael Zimmennan, Heidegger's Confrontation with Modernity, op. cit.. p. 216.

27. Destiny of Being is a peculiar Heideggerian expression. Geschick(destining or mittence)is a particular type of sending(schickan), that holds

itself back; it is a complex of concealing and revealing: a withdrawing presencing. Please see Heidegger, On Time and Being, translated by Joan Stambaugh (New York: Harper & Row, 1972), p. 9.

28. QCT, p. 24.

29. Ibid., p. 26.

30. Ibid.

31. Ibid., p. 27.

32. Ibid.. p. 28.

33. Hedegger, Identity and Difference, tanslated by Joan Stambaugh, (New York: Harper Torchbooks, 1969). pp. 36-7. 'The event of appropriation' or

what Heidegger would call it in German as Ereignis is an important Heideggerian notion. In many respects it is synonymous with Being. It stands for

the dynamic interplay of concealment and appearance, absence and presnce. It stands for basic dynamis, the power which does not manifest itself but lets something else be manifest. Alfred Hofstadters etymological analysis of the word

refers to the verb eigen (to make one's own) and

hence it refers to the mutual appropriating of the elements of the world; the word also refers to

sight and hence "to place something before the

eyes'. Please see Zinunennann, Eclipse of the Self,

op. cit., pp. 124, 231-39.

34. Cited in Johnson Puthenpurackal, "Technology to

Ecology: Provocation to Evocation" Paper presented

at the symposium organized by the Departmet of

philosophy, Goa University, and the Indian Council

of Philosophical Reserarch, 1988.

35. QCT, p. 28.

36. Heidegger, "The Turning' in K T , p. 42.

37. Rebecca Comay, "Framing Redemption: Aura, Origin,

Technology in Benjamin and Heidegger; in Arleen

B.Dallery & Charles E. Scott ed., Ethics and

Danger, (Albany: State University of New York Press,

1992). p. 155.

38. Ibid.

39. QCT, p. 29

40. Please see above, note no. 6

41. QCT, p. 30

42. Ibid. Here Heidegger sees the connection between

the realities of essence, truth, and saving power

in the verb wahren. Please see the note n0.9 in

Heidegger, "The Turning' in K T , p. 42 and also in "Scinence and Reflection' in QCT, pp. 164-65.

43. Ibid., p. 31. Here Heidegger makes a reference to

Goethe who used wA'hren [to endure] and gewahren [to

grant] in one unarticulated accord.

44. Ibid., p. 32.

45. Ibid.

46. Ibid.

47. Arleen B. Dallery & Charles E. Scott, ed. Ethics

and Danger, op. cit., p. 1 5 5 .

48. Heidegger, *The Turning' in W T , p . 40.

49. K T , p. 34.

50. Basic Writings, pp. 149-87. Here in the essay on *The Origin of the Work of Art' Heidegger deal. with the revelatory nature of art as truth.

51. Michael Zimmerman, Heidegger 's Confrontation with Modernity, op. cit., p. 231.

52. Ibid., p. 230.

53. It is appropriate to render Gelassenheit as releasement for, this meaning is related to other European languages as well. It has the nuances of setting free, liberating and abandoning. According to one commentator the English terms of 'composure'

and 'calmness' do not convey the original sense of the term. Please see Johnson Puthenpurackal, Hidegger: Through Authentic Totality to Total Authenticity, op. cit., p. 163, note 3.

54. See above, the note no. 48.

55. Martin Heidegger. Discourse on Thinking, a translation of Gelassenheit, by John M. Anderson

and E.Hans Freund (New York: Harper Torchbooks, 1966). This text contains two seminal essays by Heidegger. The first one is a memorial address in his hometown Messkirch. The second essay is a discourse taken from a conversation written down in 1944-45 between a scientist, a scholar, and a teacher.

56. Discourse on Thinking, p. 54.

57. Martin Heidegger, What is Called Thinking,

translated by 0. Glean Gray, (New York: Harper h

Row, 19681.

58. Martin Heidegger. An Introduction to Metaphysics, translated by Relph Manheim, (New Haven: Yale University Press, 19591, pp. 115-96.

59. Martin Heidegger, 'The Principle of Ground" Man

and World 9(1974), pp. 207-22.

60. Heidegger, An Introduction to Metaphysics, op. cit p. 118.

61. Heidegger, What is Called Thinking? ,op. cit.. p. x

62. Ibid., p. 159.

63. QCT, p. 112.

64. Heidegger. An Introduction to ~etaphysics, op.ci t. , p. 179.

65. Ibid., 182.

66. Heidegger, Early Greek Thinking, op. cit.. p. 60

67. For the meaning of language as saying please see chapter IV, p. 180ff.

68. Heidegger, An Introduction to Metaphysics, op. ci t . , p. 186.

69. Ibid., p. 187.

70. Ibid., p. 134-35.

71. Ibid., p. 275.

72. Heidegger, Identity and Difference, op. cit.,

pp. 54-5.

73. For instance in his "Letter on Humanism. Heidegger maintained that, "Only from the truth of Being can the essence of the holy [das Heilige] be thought.

Only from the essence of the holy is the essence of

divinity [Gottheit] to be thought. Only in the light of the essence of divintity can it be thought or said what the word 'God' is to signify:

Heidegger, "Letter on Humanism' in Basic Writings, p. 230. In his work The Question Concerning

Technology and Others Essays, op, cit., p. 49, he

observed as follows: "Whether God lives or remains

dead is not decided by the religiosity of men and

even less by the theological aspirations of philosophy and natural science. Whether or not God is God comes disclosingly to pass from out of and within the constellation of Being."

74. Heidegger, An Introudction to Metaphysics, op. ci t., p. 25.

75. QCT, pp. 115-54.

76. Ibid., p. 134

77. Ibid., p. 150

78. Heidegger makes uses of Nietzsche's Thus Spake Zarathustra for developing an imaginative critique of representational thinking. See What is Called

Thinking? P. 64 f f . 79. Martin Heidegger. "The Principle of Ground',

translated by Keith Hoeler in Man and World,

7 (1994), pp. 207-44.

80. Ibid., p. 209.

81. Ibid.. p. 211

82. Heidegger. What is called Thinking?. op. cit.. p. 8.

83. Ibid., p. 131.

84. Richard Wisser, ed., Martin Heidegger in

Conversation, translated by B. Srinivasa Murthy (New Delhi: Arnold-Heinemann, 1977). p. 42.

85. Ibid.

86. Heidegger, What is Called Thinking?, op. cit., p. 134.

87. Heidegger, "The Age of the World Picture" in K T . pp. 120-24

88. Heidegger , An Introduction to Metaphysics, op. ci t . , p. 128.

89. Ibid., p . 134.

90. Ibid., p. 174.

91. Heidegger, Discourse on Thinking, op. cit., p. 54.

92. Meister Eckhart was born at Hochheim in 1260. He

was a great mystic and belonged to the Dominican religious order. He held important positions in the Order and his =itings are found in the form of sermons, many of which were beyond the times. He was branded as a heretic which was quite common in

those days and was condemned by Pope John XXII. He died on his way to Avignon to meet the Pope around 1327/28.

93. Reiner Schiirmann, "Heidegger and Meister Eckhart on Releasement" Research in Phenomenology, 3(1975), pp. 96-100.

94. The best studies on this topic are that of Reiner Schiirmann mentioned above and John D. Caputo, The

Mystical Element in Heideger's Thought, (Athens: Ohio university Press, 1978) .

95. These terms are found mainly in Discourse on Thinking and What is called Thinking? Please see the detailed reference in Johnson J. Puthenpurackal Heidegger: Through Authentic Totality to Total

Authenticity, op. cit., pp. 131-32, note no. 72.

96. Heidegger, What is Called Thinking?, op.cit.,

p. 113.

97. Ibid., p. 115.

98. Ibid., p. 117.

99. Ibid., p. 118.

100. Ibid., p. 121.

101. Es gibt Sein (It gives Being) is an important notion in Heidegger. He elaborates this concept in

his "Letter on Humanism." Please see, Basic Writings, pp. 214-16.

102. Specially see Johnson J. Puthenpurackal, Heidegger: Through Authentic Totality to Total Authenticity, og. cit., pp. 133-44 & 177-80.

103. Heidegger, What is Called Thinking?, op. cit., p. 134.

104. Johnson Puthenpurackal, Heidegger: Through

Authentic Totality to Total Authenticity, op

cit., p. 157.

105. Peter Kreeft, "Zen in Heidegger's Gelassenheit," International Philosophical Quarterly, ll(1971).

p. 526.

106. Heidegger, Discourse on Thinking, op. cit., p. 73.

107. Ibid., p. 66, note no.1.

108. Ibid

109. Please see the not no. 16 in Johnson Puthenpurackal, Heidegger: Through Authentic Totality to Total Authenticity, op. cit., p. 166. Here the author elaborates the spatio-temporal meaning implied in the German word. The English equivalents of which will be against (spatial) and around (temporal).

110. Heidegger, Discourse on Thinking , p. 67.

111. Ibid., p. 73.

112. Ibid., p. 76.

113. Ibid., p. 59.

114. Ibid., p. 60.

115. Ibid., p. 60.

117. Ibid., p. 55

118. Ibid.

119. Ibid.

120. Ibid., p. 54.

121. The path (Wege) is so important to him that while

he was preparing the Gesmtausgabe (collected works) he seems to have insisted that the editor

follows the Wege, nicht Werke (the way, not the works )

chapter fV

1. Homelessness and rootlessness are the plight of the technological man. It is significant in this

context to recall Heidegger's commentary on HBlderlin's poem "Homecoming: Please see,

Heidegger. Existence and Being, op. cit., pp. 256- 58. Homelessness is a term Heidegger uses in The Question of Being, op. cit., p. 37. One can recognize Heidegger's emphagis on rootedness in "Why do I stay in the Provinces?" Please see, Thomas Sheehan, Heidegger: The Man and the Thinker, op. cit., pp. 27-8. It may be noted that often dwelling is used along with the preposition 'in,' that is, dwelling in. However, Heidegger uses it from an ontological perspective without any preposition.

2 , Johnson Puthenpurackal, Heidegger: Through

Authentic Totality to Total Authenticity, op. cit., p. 158.

3 , Heidegger, Poetry, Language, Thought, translated by

Albert Hofstadter, (New York: Harper & Row, 1971). (hereafter as Poetry, Language, Thought) These essays were written around 1951-52 and they

compliment What is Called Thinking?

4. 1t is singnificant that he writes these three concepts without the break of punctuations. By this

he wants to convey that these realities are a unified phenomenon.

5. Poetry, Language, Thought, p. 145.

6, Ibid., p. 146.

7. Heidegger has creatively adopted Jacob Grim's exegesis to the question at hand. For further details please see, Walter J.Strohrer, "Heidegger and Jacob Grim: On Dwelling and the Genesis of Language,' Modern Schoolman, 42(November 1984) 43-51.

8 , Ibid., p. 147

9 , Ibid

10, Ibid., p. 148

11, Ibid., p. 149

12. The term 'Geviert' is a combination of vier which means number four and the prefix ge signifies collection. So it means a 'collection of four.' It is rendered in English as the Fourfold though some Commentators translate it as 'the foursome' and 'the quadrate.'

13. Ibid.

14, Ibid.

15, In Being and Time Heidegger made a reference to

death and perishing. Please see, p. 291.

16. Ibid., p. 179.

1 7 , Ibid., p. 150.

18. Heidegger never gives a detailed explanation of expressions suchs as *to receive the sky as sky' or 'to save the earth as earth' etc. However, from the context it can be understood that it is to cultivate a non-exploitative attitude to the Fourfold that he has in mind.

19. Ibid. p. 151.

20. J.L. Mehta, The Philosophy of Martin Heidegger, (New York: Harper Torchbooks, 19711, p . 220.

21. Heidegger, The Question of Being, op. cit., p. 83.

22. Ibid., p. 159.

23. Ibid., p. 161.

24. Ibid., p . 160.

25. Ibid.

2 6 . This question is the title of one of his seminars.

It was published as What is a Thing?, translated by W.B.Barton, Jr. and Vera Deutsch, (Chicago: Henry Regnery Company, 1967).

27, Heidegger, What is a Thing?, pp. 6-7.

2 8 . Poetry, Language, and ~hought, pp. 172-73

29. Ibid.

30. Ibid.. p. 174.

31. Ibid.

32, Ibid., p. 175.

33. "Roman thought takes over the Greek words without a corresponding, equally authentic experience of what they say, without the Greak word." Heidegger, "On the Origin of Art Works" in Poetry, Language, Thought, p. 23 .

34. Ibid., p. 177.

35. Ibid., p . 181.

36. Ibid.

37. Vinncent Vycinas, Earth and Gods, op. cit., p . 225.

38. Heidegger, "On the Origin of Works of Arts" in Poetry, Language, and Thought, pp. 26-32.

39. Poetry, Language, Thought, p. 23. Joseph, Kockelmanns, Heidegger on Art and Art works, (The Hague: Marrinus Nijhoff, 1985), p. 114.

40. Poetry. Language, Thought, p . 24.

41. Ibid.

42. This notion is developed in Chapter two. Please see above, p. 95.

43. Ibid. p. 26.

44. cited in Kockelmans, Heidegger on Art works,

op. cit., p. 121.

45. Poetry, Language, and Thought, pp. 213-29

46. Friedrich Holderlin (1770-1843) was known as a solitary poet with an idealistic bent of mind. He was known for his odes and elegies. W.Dilthey published a study on him in 1867. Holderlin was a contemporary of Schelling. His important poems are Ankenken, Die Wanderung, Der Rhein. From 1807 to a long period of 36 years he was in a sanitorium of

Tubingen. He was thirty two years when his creative powers began to fail him. Holderlins's poetry exercised a strong power of attraction over Heidegger in his effort to explicate the fate of modernity. For urther details on Hblderlin's life and works, please see Philsophy Today 37 (1994) the whole issue and Werner Brock,s account of the Four Essays in Heidegger. Existence and Being, op. ci t.,

p. 217.

47. Heidegger, Existence and Being, pp. 293-315.

48. Poetry, Language , and Thought, p. 221.

49. William Richardosn, Heidegger: Through Phenomenology to Thought, op. cit., p. 444

50. Joseph Kockelmans, Heidegger on Art and Art works, op. cit., p. 194.

51. Poetry, Language, and Thought, p.215.

52. Ibid., p . 192.

53. Ibid., p. 193.

54. This is the concern of his essays in On the Way to Language. Please see Heidegger, On the Way to Language, op. cit., pp. 57ff.

55. Walter Biemel. "Poetry and Language in Heidegeer,

in Christopher Macann ed., Heidegger: Critical Assessments, (London: Routledge, 1992), ~01.111, p. 233.

56. Poetry, Language , Thought, p. 198.

57. William Richardson, Hediegger: Through Phenomenology to Thought, op. cit., p. 452.

58. Please note that here Heidegger develops these ideas in the context of a commentary on Tarkel's poetry, namely, A Winter Evening. Please see. Poetry, Language, Thought, pp. 194-99.

59. Heidegger, On the Way to Language, op. cit., p. 93.

60. Ibid., p. 91.

61. Walter Biemel, "Poetry and language in Heidegger"

in Christopher Macann, ed., Martin Heidegger: Critical Assessments, op. cit., Vol.111, p. 240.

62. Ibid.


64. One can find the use of this expression in "Letter on Humanism," "A ~ilaogue on Language," and "The Nature of Language..


66. Ibid., p. 243.

67. Heidegger, On the Way to Language, op.cit., p. 135.

68. Heidegger, An Introduction to Metaphysics, op.cit.. pp. 87-92.

69. Ibid., p. 88.

70. Ibid


72. Ibid., p. 26-27.

73. Ibid., p. 5.

74. Basic Writings, p. 210 & 221.

75. Ibid., p. 221.

76. Johnson Puthenpurackal, Heidegger: Through Authentic Totlaity to Totatl Authenticity, op. cit., p. 201.

77. Friedrich-William von Herrmann. "The flower of the mouth': Hblderlin's hint for Heidegger's thinking

of the essence of language." in Christorpher Macann, ed., Heidegger: Critical Assessments,

op. cit., Vol.111. p. 278.

Chapter V

1. Vide, p. 54.

2. Vide, p.60-4.


4. Vide, p. 63.

5. Vide, pp. 67-71.

6 . Vide, p. 76.

7. Vide, p . 86-91.

8. Vide, pp.93-101.

9. Vide, p. 105.

10. Vide, p. 11.

11. Vide, p. 120.

12. Vide, p. 124.

13. Vide, p. 132.

14. Vide, p. 137.

15. Vide, pp. 150-60.

16. Vide, pp. 169-71.

17. Vide, pp. 171-75

18. Vide. p. 179.

19. Vide, pp. 187-90.

20. Vide, p. 195.

21. Vide, pp. 198-200.

22. Vide, p. 174.

23. Heidegger, Poetry, Langauge, and Thought, op. cit.. p. 161.

24. Heidegger, Scheling(l936), cited in Graham Parkes ed. Heidegger and Asian Thought (Honolulu:

University of Hawai Press, 1990), p. 160.

25. It may be noted that Graham Parkes' Heidegger and

Asian Thought(Honolu1u: University of Hawai Press, 1989) is an attempt to see the relevance of Heideggerian thinking from the pespective of Asian

thought.

26. Heidegger, An Introduction of Metaphysics, op. ci t., p. 198.

27. Heidegger, Lecture Course on the Sophist,l924 as cited in Jacques Taminiaux, Heidegger and the Project of Fundamental Ontology (New York: State University of New York Press, 19911, p. 1.

Documents

and reference8 - INFLIBNETshodhganga.inflibnet.ac.in/bitstream/10603/1345/11/11_notes and... · Indiana University Press, 1982) p.174. (Hereafter The Basic Problems of Phenomenology)