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Heidegger: Nietzsche's Word, God is Dead.
- GenresPhilosophy
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Martin Heidegger
535 books3,423 followersMartin Heidegger (1889-1976) was a German philosopher whose work is perhaps most readily associated with phenomenology and existentialism, although his thinking should be identified as part of such philosophical movements only with extreme care and qualification. His ideas have exerted a seminal influence on the development of contemporary European philosophy. They have also had an impact far beyond philosophy, for example in architectural theory (see e.g., Sharr 2007), literary criticism (see e.g., Ziarek 1989), theology (see e.g., Caputo 1993), psychotherapy (see e.g., Binswanger 1943/1964, Guignon 1993) and cognitive science (see e.g., Dreyfus 1992, 2008; Wheeler 2005; Kiverstein and Wheeler forthcoming).
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Displaying 1 - 4 of 4 reviews
December 30, 2023
Beyond Good but Still Evil
Heidegger accused Nietzsche of not being a true Materialist, in the same way Nietzsche accused Schopenhauer’s Platonism as being not truly anti-metaphysical, as Stalin accused Lenin of not being fully materialistic, as Lenin accused Marx, as Marx accused Feuerbach (in his “thesis on Feuerbach”) and Feuebach accused Epicurus. Rather, his meta-psychological concepts of the Super-man, Apollarian/ Dyonesian and especially Will-to-Power, which Heidegger sees as still deeply Schopenhauerian, are inherently metaphysical concepts. While Heidegger borrowed large swaths of his philosophy from Nietzsche, he rejected his condemnation of Being, arguing that this is the absolute core of all intellectual life. In his thesis dissertation, he argues:
Christos Yannaras, who did his thesis dissertation on Heidegger in 1971 before Heidegger himself passed away, has parsed thousands of pages on the meaning of Heidegger in the East and West. In the “Schism in Philosophy: The Hellenic Perspective and it’s Western Reversal”, Yannaras notes:
Yannaras understands Heidegger's existential ontology as a renunciation of post-Cartesian abstract, rationalist thinking. Heidegger replaces Cogito Ero Sum with Dasein, in a move that mimicks the Christian completion of Heraclitus’ Logos. The Heideggerian Ontological difference between (entities) and the Being (the essence or existence of those entities) is hard to interpret outside of a religious framework, namely the distinction between the created world and God. Heidegger argues that the essence of human existence is not in the rational mind (as Descartes proposed), but in being-in-the-world, which is awfully close to the criticism of Eastern Orthodoxy towards the post-scholastic West.
Yannaras believes Heidegger deliberately ignores Patristic apophatic theology in order to remain in the Atheist-Nihilistic Tautology of his own making. Heidegger and his disciples Sartre and Camus, has fully laid proved Nietzsche’s bold anti-metaphysics; the inevitability of philosophic self-destruction of the tautologies created in the Great Schism and manifested in “bible believing” rationalistic Christianity. The Western Metaphysical tradition is bankrupt, but neither Heidegger nor Sartre have been able to form any alternative to the Nihilistic end. Heidegger’s manifestation of a stark contrast between unparalleled intelligence and academic rigor and his life-long moral cowardice rather proved this Nihilism.
Yannaras published a robust response from the Orthodox church titled “Person and Eros” one year before Heidegger’s death, redirecting his broken, Nihilistic existentialism towards the ancient Christian solution to the problem of the Knowability of Being- the solution the Early Church Fathers, particularly St. Maximus the Confessor and St. Dionysius the Areopagite knew well: we becoming known and knowable Beings through reaching out to the Other (in Kierkegaardian terms), a self-transcendence of a noetic-consciousness conceptualization finding universal existential relation to the Essence of Being. Yannaras writes:
The East repeats its 11th century warning to the West within the criticism of Heidegger, who was always inevitable once subjective interpretation of Holy Tradition becomes the nexus of Truth. The proclamation of the "death of God" by Nietzsche is the inevitable historical outcome that clarifies the entire theological development of Western Christianity since the warnings of Mt. Athos at the Great Schism. The replacement of ecclesial experience with intellectual certainty via Luther’s Claritas Scriptura, prepares the way for rational argument about that certainty. Rationalism, freed from the metaphysical guarantees of scholasticism by Protestant Pietism and further intellectualized in the following centuries by the Kantian school, was the preparation for the dominance of an individualistic. This is the foothold of Nihilism.
The contrast between Roman Catholic fiedism and Protestant pietism, at the same time, generated Utilitarianism. This new field of justification by value, ensures the survival and application of Western Christianity’s creation of materialistic skepticism and ultimately the Nihilism of the current age. Heidegger documents this path from the Great Schism to Luther to to the “renunciation of of all values” carefully, just like Nietzsche and Schopenhauer did:
Heidegger accused Nietzsche of not being a true Materialist, in the same way Nietzsche accused Schopenhauer’s Platonism as being not truly anti-metaphysical, as Stalin accused Lenin of not being fully materialistic, as Lenin accused Marx, as Marx accused Feuerbach (in his “thesis on Feuerbach”) and Feuebach accused Epicurus. Rather, his meta-psychological concepts of the Super-man, Apollarian/ Dyonesian and especially Will-to-Power, which Heidegger sees as still deeply Schopenhauerian, are inherently metaphysical concepts. While Heidegger borrowed large swaths of his philosophy from Nietzsche, he rejected his condemnation of Being, arguing that this is the absolute core of all intellectual life. In his thesis dissertation, he argues:
Philosophy cannot do without its actual optics, metaphysics, in the long run. For the theory of truth this means the abandonment of a final metaphysical-philosophical interpretation of consciousness. In this, the value actually already lives, insofar as it is a meaningful and meaning-realizing living act, which is not remotely understood if it is neutralized into the concept of a biological blind factuality.
Christos Yannaras, who did his thesis dissertation on Heidegger in 1971 before Heidegger himself passed away, has parsed thousands of pages on the meaning of Heidegger in the East and West. In the “Schism in Philosophy: The Hellenic Perspective and it’s Western Reversal”, Yannaras notes:
The dynamic character of truth in Heidegger’s philosophy is confined to the apprehension (Verstandnis) of Being as temporality or absence, as the manifestation or the nothingness of a being. It has to do with a mode of understanding Being by the human subject, not with an interpretation of Being as Being.
Yannaras understands Heidegger's existential ontology as a renunciation of post-Cartesian abstract, rationalist thinking. Heidegger replaces Cogito Ero Sum with Dasein, in a move that mimicks the Christian completion of Heraclitus’ Logos. The Heideggerian Ontological difference between (entities) and the Being (the essence or existence of those entities) is hard to interpret outside of a religious framework, namely the distinction between the created world and God. Heidegger argues that the essence of human existence is not in the rational mind (as Descartes proposed), but in being-in-the-world, which is awfully close to the criticism of Eastern Orthodoxy towards the post-scholastic West.
Yannaras believes Heidegger deliberately ignores Patristic apophatic theology in order to remain in the Atheist-Nihilistic Tautology of his own making. Heidegger and his disciples Sartre and Camus, has fully laid proved Nietzsche’s bold anti-metaphysics; the inevitability of philosophic self-destruction of the tautologies created in the Great Schism and manifested in “bible believing” rationalistic Christianity. The Western Metaphysical tradition is bankrupt, but neither Heidegger nor Sartre have been able to form any alternative to the Nihilistic end. Heidegger’s manifestation of a stark contrast between unparalleled intelligence and academic rigor and his life-long moral cowardice rather proved this Nihilism.
Yannaras published a robust response from the Orthodox church titled “Person and Eros” one year before Heidegger’s death, redirecting his broken, Nihilistic existentialism towards the ancient Christian solution to the problem of the Knowability of Being- the solution the Early Church Fathers, particularly St. Maximus the Confessor and St. Dionysius the Areopagite knew well: we becoming known and knowable Beings through reaching out to the Other (in Kierkegaardian terms), a self-transcendence of a noetic-consciousness conceptualization finding universal existential relation to the Essence of Being. Yannaras writes:
The West, in its youthful enthusiasm or youthful immaturity, identified (and still identifies) the comprehension of the signifiers with the knowledge of what is signified. It accepted and cultivated an “ontic” version of being, as Heidegger very astutly envinced. That is, the West saw being always as onticity, brought to accomplishment as objectively defined with a sense of finality by the individual intellect (the adaequatio rei et intellectus defines and exhausts the truth, the veritas, of reality’s every given).
The East repeats its 11th century warning to the West within the criticism of Heidegger, who was always inevitable once subjective interpretation of Holy Tradition becomes the nexus of Truth. The proclamation of the "death of God" by Nietzsche is the inevitable historical outcome that clarifies the entire theological development of Western Christianity since the warnings of Mt. Athos at the Great Schism. The replacement of ecclesial experience with intellectual certainty via Luther’s Claritas Scriptura, prepares the way for rational argument about that certainty. Rationalism, freed from the metaphysical guarantees of scholasticism by Protestant Pietism and further intellectualized in the following centuries by the Kantian school, was the preparation for the dominance of an individualistic. This is the foothold of Nihilism.
The contrast between Roman Catholic fiedism and Protestant pietism, at the same time, generated Utilitarianism. This new field of justification by value, ensures the survival and application of Western Christianity’s creation of materialistic skepticism and ultimately the Nihilism of the current age. Heidegger documents this path from the Great Schism to Luther to to the “renunciation of of all values” carefully, just like Nietzsche and Schopenhauer did:
The diminished authority of God and the teaching authority of the church is replaced by the authority of conscience, by the authority of reason. Against this, the social instinct rises. The flight from the world into the supersensible is replaced by historical progress. The otherworldly goal of eternal bliss is transformed into the earthly happiness of most people. The cultivation of the cult of religion is replaced by the enthusiasm for the creation of a culture or for the spread of civilization. The creative, formerly the own of the biblical God, becomes the distinction of the human activity. Its creation finally passes over into business.
What in such a way wants to bring itself to the place of the supersensible world, are modifications of the Christian-ecclesiastical and theological interpretation of the world, which has taken over its scheme of the ordo, the graduated order of being, from the Hellenistic-Jewish world, whose basic structure was founded in the beginning of the occidental metaphysics by Piaton.
The area for the essence and the event of nihilism is metaphysics itself, always provided that by this name we do not mean a doctrine or even only a special discipline of philosophy, but think of the basic structure of being in the whole, as far as this is distinguished into a sensuous and a supersensuous world and the latter is carried and determined by the latter. Metaphysics is the historical space in which it becomes a fate that the supersensible world, the ideas, God, the moral law, the authority of reason, the progress, the happiness of most people, the culture, the civilization lose their building power and become void. We call this decay of the supersensible its decay. Therefore, unbelief in the sense of apostasy from the Christian doctrine of faith is never the essence and the reason, but always only a consequence of nihilism; for it could be that Christianity itself is a consequence and outgrowth of nihilism.
October 18, 2020
"قد يكون من الممكن ان مفكرا ما صرخ فعلا هنا وذلك بعمق؟ لكن ماذا عن سمع تفكيرنا؟ هل تمنع عليه من جديد سماع الصراخ؟ ان يسمعه مادام انه لم يبدأ فعل التفكير بعد. ولن يبدأ الفكر الا عندما نتعلم انه مادام قد تمت اسطرة هذا الشيء منذ قرون اي العقل، فإنه العدو اللذوذ للفكر."
هكذا ختم هايدغر رائعته!
هكذا ختم هايدغر رائعته!
September 29, 2017
Selamlar Nietzsche, Heidegger,
Önce değer dediğin, oradan hiççilik, bütünleşmiş, yetkinleşmiş hiççilik, güç istemi ve üstün insana gidecek şekilde okudum (bu okumalarda yamuluyorsam lütfen biri beni düzeltsin). Nietzsche, sende sevmediğim bir şey var. Seni, Heidegger'den okumayı tercih ederim.
Bir de:
De haydin en yüksek değeri değerden düşürelim. Şimdiye kadarki değerlerin yerine yenilerini koymak için illa ama illa başka bir dünya gerekiyorsa değerlerin biçimini de tarzını da ters çevirelim. Sonra canımız isterse güç isteminin gerçekleştiricisi olmaya çalışırız. Eh.
Önce değer dediğin, oradan hiççilik, bütünleşmiş, yetkinleşmiş hiççilik, güç istemi ve üstün insana gidecek şekilde okudum (bu okumalarda yamuluyorsam lütfen biri beni düzeltsin). Nietzsche, sende sevmediğim bir şey var. Seni, Heidegger'den okumayı tercih ederim.
Bir de:
De haydin en yüksek değeri değerden düşürelim. Şimdiye kadarki değerlerin yerine yenilerini koymak için illa ama illa başka bir dünya gerekiyorsa değerlerin biçimini de tarzını da ters çevirelim. Sonra canımız isterse güç isteminin gerçekleştiricisi olmaya çalışırız. Eh.
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