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On Time and Being, by Martin Heidegger
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On Time and Being charts the so-called "turn" in Martin Heidegger's philosophy away from his earlier metaphysics in Being and Time to his later thoughts after "the end of philosophy." The title lecture, "Time and Being," shows how Heidegger reconceived both "Being" and "time," introducing the new concept of "the event of Appropriation" to help give his metaphysical ideas nonmetaphysical meanings. On Time and Being also contains a summary of six seminar sessions that Heidegger conducted on "Time and Being," a lecture called "The End of Philosophy and the Task of Thinking," and an autobiographical sketch of Heidegger's intellectual history in "My Way of Phenomenology."
- Sales Rank: #1343526 in Books
- Published on: 1977-03
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x 5.25" w x .25" l,
- Binding: Paperback
- 84 pages
Review
"The title of the English translation is that of the lead essay, the highly celebrated lecture which Heidegger gave in 1962 and which bears the same title as the never published 'third division' of the 'first half' of Being and Time. This lecture is perhaps the most significant document to be added to the Heideggerian corpus since the Letter on Humanism....Stambaugh's translation is superb." - Stanley O. Hoerr and Staff, The Review of Metaphysics "This collection may well vie with Vom Wesen des Grundes and Identitat und Differenz as definitive statements of Heidegger's ontology." - Library Journal
Language Notes
Text: English, German (translation)
From the Inside Flap
On Time and Being consists of not only the titular lecture, "Time and Being," but also a summary of six seminar sessions that Heidegger conducted on it, a lecture called "The End of Philosophy and the Task of Thinking," and an autobiographical sketch of Heidegger's intellectual history in "My Way of Phenomenology." This volume charts the so-called "turn" in Heidegger's philosophy away from his earlier metaphysics in Being and Time and toward his later thoughts after "the end of philosophy." The title lecture in particular shows us how he reconceived both "Being" and "time," introducing the new concept of "the event of Appropriation" to help give his metaphysical ideas nonmetaphysical meanings.
Most helpful customer reviews
1 of 1 people found the following review helpful.
A COLLECTION CONTAINING TWO LECTURES, AND OTHER MATERIAL
By Steven H Propp
Martin Heidegger (1889-1976) was an influential and controversial German philosopher, primarily concerned with Being, and phenomenology---who was widely (perhaps incorrectly) also perceived as an Existentialist. His relationship with the Nazi party in Germany has been the subject of widespread controversy and debate [e.g., Heidegger and Nazism, Heidegger and the Nazis, Heidegger's Crisis: Philosophy and Politics in Nazi Germany, Heidegger and the Question of National Socialism, etc.] He wrote many other books, such as Being and Time, Introduction to Metaphysics, Basic Writings, Nietzsche, Vol. 1: The Will to Power as Art, Vol. 2: The Eternal Recurrence of the Same, Nietzsche: Vol. 3: The Will to Power as Knowledge and as Metaphysics; Vol. 4: Nihilism, The Question Concerning Technology, etc.
The translator said in the Introduction, “‘On Time and Being’ contains Heidegger’s lecture on ‘Time and Being’ together with a summary of six seminar sessions on that lecture---a lecture on ‘The End of Philosophy and the Task of Thinking,’ and a short retrospective piece on Heidegger’s relation to phenomenology.”
Heidegger says in the first lecture, “What prompts us to name time and Being together? From the dawn of Western-European thinking until today, Being means the same as presencing. Presencing, presence speaks of the present. According to current representations, the present, together with past and future, forms the character of time. Being is determined by presence as time… But is Being a thing? Is Being like an actual being in time? IS Being at all? If it were, then we would incontestably discover it as such among other beings. This lecture hall IS… We recognize the illuminated lecture hall at once and with no reservations as something that is. But where in the whole lecture hall do we find the ‘is’? … Every thing has its time. But Being is not a thing, is not in time … Being is not a thing, thus nothing temporal, and yet it is determined by time as presence. Time is not a thing, thus nothing which is, and yet it remains constant in its passing away without being something temporal like the beings in time.” (Pg. 2-3)
He goes on, “Anything of which we can say ‘it is’ is thereby represented as a being. But Being is not a being. Thus the ‘esti’ that is emphasized in Parmenides’ saying cannot represent the Being which it names as some kind of a being… we can paraphrase [esti] by: ‘It is capable.’ However, the meaning of this capability remained just as unthought, then and afterward, as the ‘It’ which is capable of Being. To be capable of Being means: to yield and give Being. In the ‘esti’ there is concealed the It gives.” (Pg. 8)
He says, “Insofar as there is manifest in Being as presence such a thing as time, the supposition mentioned earlier grows stronger that true time, the fourfold extending of the open, could be discovered as the ‘It’ that gives Being, i.e., gives presence. The supposition appears to be fully confirmed when we note that absence, too, manifests itself as a mode of presence. What has-been which, by refusing the present, lets that become present which is no longer present, and the coming toward us of what is to come which, by withholding the present, lets that be present which is not yet present---both made manifest the manner of an extending opening up which gives all presencing into the open. Thus true time appears as the ‘It’ of which we speak when we say: it gives Being. The destiny in which It gives Being lies in the extending of time.” (Pg. 17)
He suggests, “Insofar as the destiny of Being lies in the extending of time, and time, together with Being, lies in Appropriation, Appropriating makes manifest its peculiar property, that Appropriation withdraws what is most fully its own from boundless unconcealment. Thought in terms of Appropriating, this means: in the sense it expropriates itself of itself. Expropriation belongs to Appropriation as such. By this expropriation, Appropriation does not abandon itself---rather, it preserves what is its own.” (Pg. 22-23)
In the second lecture, he observes, “Philosophy is metaphysics. Metaphysics things being as a whole---the world, man, God---with respect to Being, with respect to the belonging together of beings in Being. Metaphysics thinks beings as being in the manner of representational thinking which gives reasons. For since the beginning of philosophy and with that beginning, the Being of beings has showed itself as the ground. The ground is from where beings as such are what they are in their becoming, perishing and persisting as something that can be known, handled, and worked upon. As the ground, Being brings beings to their actual presencing. The ground shows itself as presence.” (Pg. 55-56)
He states, “All philosophical thinking which explicitly or inexplicably follows the call ‘to the thing itself’ is already admitted to the free space of the opening in its movement and with its method. But philosophy knows nothing of the opening. Philosophy does speak about the light of reason, but does not heed the opening of Being. The … light of reason, throws light only on openness. It does concern the opening, but so little does it form it that it needs it in order to be able to illuminate what is present in the opening. This is true not only of the philosopher’s METHOD, but also and primarily of its MATTER, that is, of the presence of what is present.” (Pg. 66)
This small book will be of keen interest to those studying Heidegger and the development of his thought.
4 of 4 people found the following review helpful.
A promise rather than a product
By Rex Styzens
After I finished this volume, I was so enthusiastic that I ordered Joan Stambaugh's The Finitude of Being (SUNY Series in Contemporary Continental Philosophy), as fine a commentary on MH's lifework as I know. I am taking a bit of a break from that study and so ended up here.
I am not a philosopher, although I have an MA in it. At this point my current estimate is that, if one wishes to understand MH's career achievements, then On Time and Being and The Finitude of Being, especially together, are the most helpful for non-academics. (Warning: they are not easy. They are intense. They depend on a prior half-century of exacting study and writing by MH. They can turn your head around as they have mine. They represent another way of thinking about the meaning of human life, although Stambaugh finds parallels in certain forms of Buddhism.)
The previous 5-star review here is a helpful introduction to some of the issues that MH wrestled with during his very long and productive career as a scholar. The character of this particular book has been described as providing what was promised by MH's admission that Being and Time was unfinished. That is, he originally saw the need to repeat his analysis from the point of view of time rather than from Being. Only some 35 years later, did he finally get to it.
So if you want to know where MH comes out near the end of his lifetime study, this volume provides a good perspective. As does Stambaugh's book referred to above. These works have had a growing influence whose endurance cannot be underestimated. If you want to know what our great great grandchildren interested in philosophy will be talking about, read these books.
2 of 2 people found the following review helpful.
The Event
By Steiner
An extremely demanding late lecture from Martin Heidegger, which was greeted with enormous enthusiasm. This is a radical transformation of Heidegger's project of ontology, in which the question of Being has been freed from the (perceived) subjective/interiority of Dasein. This is the Heidegger of the event (Ereignis) of propriation, which concerns a more primordial happening of Being. This lecture among Heidegger's most difficult and mysterious texts, and it cannot be comprehended without thorough study of the early Heidegger. Also included is the End of Philosophy and the Task of Thinking.
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