By Jussi Backman

A man made evaluate of Heidegger’s complete direction of considering as a thorough try to thematize and reconsider the basic notions of solidarity dominating the Western metaphysical tradition.

From its Presocratic beginnings, Western philosophy involved itself with a quest for team spirit either when it comes to the systematization of information and as a metaphysical look for a team spirit of being—two tendencies that may be considered as converging and culminating in Hegel’s method of absolute idealism. on the grounds that Hegel, in spite of the fact that, the philosophical quest for harmony has turn into more and more complicated. Jussi Backman returns to that question during this publication, interpreting where of the cohesion of being within the paintings of Heidegger. Backman sketches a constant photo of Heidegger as a philosopher of solidarity who all through his occupation in several methods tried to return to phrases with either Parmenides’s and Aristotle’s basic questions about the singularity or multiplicity of being—attempting to take action, although, in a “postmetaphysical” demeanour rooted in instead of above and past specific, located beings. via his research, Backman deals a brand new method of knowing the fundamental continuity of Heidegger’s philosophical undertaking and the interconnectedness of such key Heideggerian techniques as ecstatic temporality, the ontological distinction, the flip (Kehre), the development (Ereignis), the fourfold (Geviert), and the research of recent technology.

Jussi Backman is college Lecturer in Philosophy on the collage of Jyväskylä, Finland.

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Extra info for Complicated Presence: Heidegger and the Postmetaphysical Unity of Being (SUNY series in Contemporary Continental Philosophy)

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Ni I Nietzsche, vol. 1: The Will to Power as Art. Trans. and ed. David Farrell Krell. San Francisco: HarperSanFrancisco, 1991. • “The Will to Power as Art,” 1–220. Ni II Nietzsche, vol. 2: The Eternal Recurrence of the Same. Trans. and ed. David Farrell Krell. San Francisco: HarperSanFrancisco, 1991. • “The Eternal Recurrence of the Same,” 1–208. ” 209–33. Ni III Nietzsche, vol. 3: The Will to Power as Knowledge and as Metaphysics. Trans. Joan Stambaugh, David Farrell Krell, and Frank A. Capuzzi, ed.

TDP Towards the Definition of Philosophy. Trans. Ted Sadler. London: Continuum, 2002. • “The Idea of Philosophy and the Problem of Worldview,” 1–99, 183–88. • “Phenomenology and Transcendental Philosophy of Value,” 101–71. • “On the Nature of the University and Academic Study,” 173–81. WCT What Is Called Thinking? Trans. Fred D. Wieck and J. Glenn Gray. New York: Harper & Row, 1968. WIT What Is a Thing? Trans. W. B. Barton, Jr. and Vera Deutsch. South Bend, IN: Gateway, 1967. Introduction The Unity of Being at the End of Metaphysics Ever since its Greek beginnings, Western philosophy has been profoundly characterized by a quest for unity, in at least two intertwining senses.

Trans. William McNeill, 231–38, 374. • “Letter on ‘Humanism,’ ” trans. Frank A. Capuzzi, 239– 76, 374–75. • “On the Question of Being,” trans. William McNeill, 291–322, 375–76. • “Hegel and the Greeks,” trans. Robert Metcalf, 323–36, 376–77. PR The Principle of Reason. Trans. Reginald Lilly. Bloomington, IN: Indiana University Press, 1991. • “The Principle of Reason,” 1–113. PRL The Phenomenology of Religious Life. Trans. Matthias Fritsch and Jennifer Anna Gosetti-Ferencei. Bloomington, IN: Indiana University Press, 2004.

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