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By Richard M Capobianco

One of crucial philosophers of the 20 th century, Martin Heidegger used to be essentially interested by the ‘question of Being.’ although, fresh scholarship has tended to marginalize the significance of the identify of Being in his idea. via a centred examining of Heidegger's texts, and particularly his overdue and sometimes neglected Four Seminars (1966-1973), Richard Capobianco counters this pattern through redirecting cognizance to the centrality of the identify of Being in Heidegger's life of thought.

Capobianco provides unique consciousness to Heidegger's resonant phrases Ereignis and Lichtung and reads them as asserting and exhibiting the exact same basic phenomenon named ‘Being itself ’. Written in a transparent and approachable demeanour, the essays in Engaging Heidegger study Heidegger's suggestion in view of historic Greek, medieval, and japanese pondering, they usually draw out the deeply humane personality of his ‘meditative thinking.’

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In Heidegger’s view, this is also the meaning of Being that unifies the multiple ways that being is spoken of by Aristotle. 4 September 1968 The issue is raised by Heidegger concerning whether ‘the question of being [Sein] is the question of metaphysics’ (21:305). ’ Once again, then, he explicitly names the fundamental matter for thought Being itself (Sein selbst). He insists that the ‘question of Being’ that defines his own path of thinking is ‘entirely other’ than the question asked in metaphysics.

Yet when he speaks strictly about the fundamental matter for thinking, die Sache selbst, he uses the expressions das Sein selbst (Being itself) or especially das Sein als Sein (Being as Being). His comment in question must be read, then, with these considerations in mind. ”’ That one qualifying word bloß – simply or merely – is crucial and must not be overlooked. ’ In fact, significantly, Heidegger goes on to say, according to the protocol, that one finds in the words of Parmenides’ Fragment 8, verse 29, ‘a letting-beseen [Zeignis] that shows Being [das Sein]’ (79:398).

This is the case in such major statements as ‘The Principle of Identity’ (1957) and ‘The Way to Language’ (1959), culminating with the lecture and seminars on ‘Time and Being’ in 1962. Yet even in these years, he did not neglect the question of Being altogether as, for example, in his lecture ‘Kant’s Thesis About Being’ (1961). Some commentators, focusing especially on the 1962 lecture ‘Time and Being,’ have suggested that from the early 1960s until his death in 1976 Heidegger subordinated the theme of Being to the notion of Ereignis; but again, I do not think that the textual evidence supports such a claim.

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