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Heidegger's Topology Being, Place, World by Jeff Malpas pb
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N.º de artículo de eBay:326253721531
Características del artículo
- Estado
- ISBN
- 9780262633680
Acerca de este producto
Product Identifiers
Publisher
MIT Press
ISBN-10
026263368X
ISBN-13
9780262633680
eBay Product ID (ePID)
27038250679
Product Key Features
Book Title
Heidegger's Topology : Being, Place, World
Number of Pages
424 Pages
Language
English
Topic
Individual Philosophers, General, Criticism
Publication Year
2008
Genre
Philosophy
Format
Trade Paperback
Dimensions
Item Height
0.8 in
Item Weight
20.2 Oz
Item Length
9.1 in
Item Width
6 in
Additional Product Features
Intended Audience
Trade
Dewey Edition
22
Reviews
Malpas's work opens up new ways to read Heidegger (considered for too long the philosopher of time) by underscoring the centrality of place and its many implications for understanding our world, our environment, and ourselves., "Malpas's work opens up new ways to read Heidegger (considered for too long the philosopher of time) by underscoring the centrality of place and its many implications for understanding our world, our environment, and ourselves." John Panteleimon Manoussakis Journal of the History of Philosophy, "What marks the possibility of a genuine philosophical adventure is when a body of work is illuminated in ways that are not simply original but also generative of new work. Such would be a description of Malpas's approach to Heidegger. Putting to one side the usual pieties that surround Heidegger's work and giving priority to topology and place, Malpas will make any reader of Heidegger think again. What emerges is a Heidegger whose work forms an integral part of a philosophical geography. As such, terms such as 'life.' 'mortality,' and the 'environment'-words with a real exigency-come to acquire genuine philosophical force. This is a book that combines a passionate commitment to scholarship with an insistence on demonstrating the relevance of philosophy in a dramatically new way." -Andrew Benjamin, Professor of Critical Theory in Design and Architecture, University of Technology, Sydney, "Malpas's work opens up new ways to read Heidegger (considered for too long thephilosopher of time) by underscoring the centrality of place and its many implications forunderstanding our world, our environment, and ourselves." John Panteleimon Manoussakis Journal ofthe History of Philosophy
Grade From
College Graduate Student
Dewey Decimal
111/.092
Synopsis
This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology , Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time , centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years., This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology , Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point- our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages- the early period of the 1910s and 1920s, through Being and Time , centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years., A groundbreaking argument that the concept of place is central to Heidegger's thinking--and at the heart of all philosophical inquiry., Leo Strauss's connection with Martin Heidegger and Carl Schmitt suggests a troubling proximity to National Socialism but a serious critique of Strauss must begin with F. H. Jacobi. While writing his dissertation on this apparently Christian opponent of the Enlightenment, Strauss discovered the tactical principles that would characterize his lifework: writing between the lines, a faith-based critique of rationalism, the deliberate secularization of religious language for irreligious purposes, and an "all or nothing" antagonism to middling solutions. Especially the latter is distinctive of his Zionist writings in the 1920s where Strauss engaged in an ongoing polemic against Cultural Zionism, attacking it first from an orthodox, and then from an atheist's perspective. In his last Zionist article (1929), Strauss mentions "the Machiavellian Zionism of a Nordau that would not fear to use the traditional hope for a Messiah as dynamite." By the time of his "change of orientation," National Socialism was being led by a nihilistic "Messiah" while Strauss had already radicalized Schmitt's "political theology" and Heidegger's deconstruction of the ontological Tradition. Central to Strauss's advance beyond the smartest Nazis is his "Second Cave" in which he claimed modern thought is imprisoned: only by escaping Revelation can we recover "natural ignorance." By using pseudo-Platonic imagery to illustrate what anti-Semites called "Jewification," Strauss attempted to annihilate the common ground, celebrated by Hermann Cohen, between Judaism and Platonism. Unlike those who attacked Plato for devaluing nature at the expense of the transcendent Idea, the migr Strauss effectively employed a new "Plato" who was no more a Platonist than Nietzsche or Heidegger had been. Central to Strauss's "Platonic political philosophy" is the mysterious protagonist of Plato's Laws whom Strauss accurately recognized as the kind of Socrates whose fear of death would have caused him to flee the hemlock. Any reader who recognizes the unbridgeable gap between the real Socrates and Plato's Athenian Stranger will understand why "the German Stranger" is the principal theoretician of an atheistic re-enactment of religion, of which genus National Socialism is an ultra-modern species.
LC Classification Number
B3279.H49M272 2008
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