By Bret W. Davis

The matter of the need has lengthy been considered as valuable to Heidegger's later concept. within the first ebook to target this challenge, Bret W. Davis clarifies key matters from the philosopher's later period--particularly his critique of the fruits of the background of metaphysics within the technological "will to will" and the potential of Gelassenheit or "releasement" from this willful method of being within the world--but additionally exhibits that the query of will is on the very center of Heidegger's pondering, a pivotal factor in his course from Being and Time (1926) to "Time and Being" (1962).Moreover, the ebook demonstrates why renowned severe interpretations of Heidegger's relation to the need are untenable, how his so-called "turn" isn't really an easy "turnaround" from voluntarism to passivism. Davis explains why the later Heidegger's key notions of "non-willing" and "Gelassenheit" don't suggest an insignificant abandonment of human motion; quite, they're signposts in a look for an opposite direction of being, a "higher task" past the horizon of the need. whereas elucidating this seek, his paintings additionally presents a severe examine the ambiguities, tensions, and inconsistencies of Heidegger's undertaking, and does so in a manner that permits us to stick with the interior common sense of the philosopher's struggles. As meticulous because it is daring, this accomplished reinterpretation will swap the way in which we expect approximately Heidegger's politics and in regards to the thrust of his philosophy as an entire.

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Every single being and all beings as a whole have their essential powers [das Vermögen seines Wesens] in and through the will. ” This sending (Seinsgeschick) is always a granting-in-withdrawal, and thus always involves an interplay of revealing/concealing; yet in the modern epoch of will this occurs as an extreme self-withholding of being, a denial which abandons man to the fundamental (dis)attunement of will. A turn to the “proper fundamental attunement” of non-willing could, then, only take place by way of a turning in the sending of being.

2 Recalling Heidegger’s analysis of “the fore-structure of interpretation” (SZ section 32), we are called on to approach his texts with a certain amount of hermeneutical distance, or rather to reflect on the distance we have always already taken. ” Reading is interpreting; thinking is being on the way of a thought, and happily so. The task is to attune oneself to what is question-worthy in a thinker’s thoughts, to take up his way and not simply to imitate his works. The wish to understand a thinker in his own terms is something else entirely than the attempt to inquire into a thinker’s question in the question-worthiness of what he has thought [das Fragen eines Denkers in die Fragwürdigkeit seines Gedachten hineinzufragen].

In representing the world, one brings it into one’s sphere of knowing and acting, and thus the world is reduced to an environment (Umwelt) pivoting on (sich drehen um) one’s will. Ultimately, Heidegger attempts to show, representation reduces the things of the world to objects and finally to “standing-reserve” (Bestand) for willful technological manipulation. Not unrelated to knowing as representing is the attempt of “metaphysics” to “ground” beings, to lay out with certainty the essence of all existence, or even ultimately to establish man himself, in the form of the subject (as hypokeimenon, subiectum, or the “transcendental ego”), as the ground of beings.

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