Heidegger in 60 Minutes: Great Thinkers in 60 Minutes
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Walther Ziegler
Walther Ziegler est professeur d'université et docteur en philosophie. En tant que correspondant à l'étranger, reporter et directeur de l'information de la chaîne de télévision allemande ProSieben, il a produit des films sur tous les continents. Ses reportages ont été récompensés par plusieurs prix. En 2007, il a prit la direction de la « Medienakademie » à Munich, une Université des Sciences Appliquées et y forme depuis des cinéastes et des journalistes. Il est l'auteur de nombreux ouvrages philosophiques, qui ont été publiés en plusieurs langues dans le monde entier. En sa qualité de journaliste de longue date, il parvient à résumer la pensée complexe des grands philosophes de manière passionnante et accessible à tous.
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Reviews for Heidegger in 60 Minutes
2 ratings1 review
- Rating: 5 out of 5 stars5/5Close to source, very clear and to the point, while not oversimplifying or trivializing. Systematically addresses a number of important Heideggerian concepts. I found the use of real life examples and applications to help understand complex concepts very helpful. All in all, a great introduction to Heidegger!
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Heidegger in 60 Minutes - Walther Ziegler
References:
Heidegger’s Great Discovery
Whoever takes an interest in philosophy is sooner or later bound to encounter the ‘philosophy of being’ of Martin Heidegger (1889-1976). His writings are worth reading, whether one opts, once one has read them, to damn him, critique him, or celebrate him as one of the 20th Century’s most brilliant thinkers. There are few thinkers, indeed, about whom opinions diverge so widely. But whatever personal judgment the reader may finally form, he will always have been enriched by engagement with Heidegger’s ideas.
It was in 1927 that Heidegger published the 400-page work that made his name: Being and Time. Despite the strange new language in which it was written – or perhaps because of it – it became a worldwide bestseller. Heidegger is still today, with Sartre, one of the key representatives of existentialism. He called his philosophy fundamental ontology
because it was his aim to reveal the deepest foundations of how people understand the world.
Zoology, for example, cannot count as a fundamental ontology but only as an individual one: namely, as the logic or the doctrine of animals. Geology, likewise, is specifically the logic of the earth; biology the logic of bios (i.e. living things); sociology the logic of society etc. Each of these sciences investigates the logic of just one part of the realm of being. This is why they are individual ontologies: doctrines of just sections of being as a whole. They talk, respectively, of how animals, the earth, the biocosmos, and society are constituted and of the laws each obey. But Heidegger’s point is that all these individual ontologies proceed, in their respective inquiries into truth, from something more fundamental which has, itself, never been inquired into: namely, the very capacity of Man to inquire into and understand things. Heidegger thus analyses in his fundamental ontology
the basic form of Man’s existence as a meaning-comprehending being who is in the world and perceives it. His interest goes beyond the individual sciences to what underlies them: the meaning of life as a whole. His main question thus runs: what is the meaning of being?
But if we are to ask about the meaning of being and thus of life, argues Heidegger, we must first inquire into the nature of the entity that poses this strange question. This entity is Man himself, or (to use the term by which the (self-)questioning human individual is still denoted even in English translations of Being and Time) human Dasein:
Whenever, then, we try to answer the philosophical question of the meaning of life, we cannot avoid first engaging with the question of Man or, to use Heidegger’s term, of Dasein. This is so inasmuch as Dasein is the only entity in the world that can, indeed must, pose the former question. In other words, we must engage with ourselves. Because unlike, for example, a stone, it is, for Dasein – i.e. human being-in-the-world
– always a basic concern to give a meaning to this being. Heidegger formulates this as follows:
The term entity
(literally, thing that is
) is a rather technical philosophical term that needs clarification. When Heidegger says that "Dasein is an entity he means that an existing human being is, with his feet, arms, legs, belly and head, a physical thing present in the world just like a stone is present in it. In this sense, stone and human being are both entities,
things that are. But whereas the stone is only a
thing that is, the human being is something more: namely, a
thing that is for which this
is is – as Heidegger puts it –
an issue". Unlike the stone, the human being is concerned by his own life. One might, then, restate Heidegger’s claim: "Dasein