Martin Heidegger

出版者:Bouvier Verlag

作者:Dietmar Köhler

页数:140

出版时间:1993

价格:EUR 29.00

装帧:Gebundene Ausgabe

isbn号码:9783416024563

具体描述

The aim of this crisply written study is to elaborate and criticize the basic direction of the third section of the first part of Heidegger's Sein und Zeit, the unfinished but, as it were, systematic center of the entire project. Kohler undertakes this ambitious project with the help of lectures held right after the completion of Sein und Zeit as well as the lectures of the winter semester of 1925/26 (entitled "Logik. Die Frage nach der Wahrheit"). In these lectures the works of Scheler and Kant figure significantly and Kohler, accordingly, devotes the first four chapters of the book to the way in which the use of schemata by these two thinkers is reworked by Heidegger in an attempt to schematize the sense of `to be'. The first and second chapters of the book lucidly detail affinities and disaffinities between Scheler's analysis of the environment and Heidegger's analysis of Dasein. Scheler's more dynamic, but also more restricted, use of the concept of schema is indicated as are several crucial differences between the two thinkers (points of departure, views on the finitude of human cognition, concepts of transcendence and of being, and views on time, the relation of time and being, and Kant).

In chapters 3 and 4 Kohler turns to Heidegger's interpretation of, respectively, Kant's schematism-doctrine and its role in Heidegger's reading of the Kritik der reinen Vernunft as a whole. The "violence" of Heidegger's interpretation does not deter Kohler from pursuing the objective of unpacking how Heidegger's reading of the schematismdoctrine was instrumental in the latter's attempt to provide a temporal differentiation of the senses of `to be'. These chapters are well-informed and judiciously written for the most part (though "Modalitat und Realitat" on page 56 should probably read "Modalitat und Relation" since the reference is the two sets of dynamic categories in Kant). Still, the account is somewhat sparse; even for the purpose at hand, more consideration of the extent to which Heidegger's interpretation purportedly resolves problems, real or apparent, in Kant's text would have been helpful. More attention might also have been paid to the role played by the neo-Kantian interpretation in Heidegger's reading and project of schematization, not only in general but also in details.

The crux of the book takes center stage in its fifth and final chapter. Directly at odds with interpretations by Gillepsie, Figal, and others, Kohler contends that Heidegger succeeds in at least indicating the direction of the transition from fundamental ontology to ontology proper, that is to say, from an interpretation of what `to be' means in the case of Dasein to an interpretation what `to be' means as such. The key to this transition is the difference between Zeitlichkeit and Temporalitat, where the former constitutes what it means "da zu sein" and the latter the generic meaning of `to be'. On Kohler's reading, however, Zeitlichkeit is the "more universal" concept inasmuch as it functions as the "condition of the possibility of the pre-ontological as well as the ontological understanding of being" (p. 109). In other words, Temporalitat is Zeitlichkeit insofar as the latter is regarded in its function of making the understanding of being possible. Kohler shows how, in close analogy with the structure of Kant's schemata (as Heidegger interprets them), the schemata of ecstatic-horizontal temporality (in [sections]69 of Sein und Zeit as well as the Grundprobleme der Phanomenologie) function as both the horizon ("Ekstema") and the process of regulating the projection, a dual function that makes understanding of `to be' possible. Kohler suggests that this function may be understood, too, as that of a "formal indication," Heidegger's expression for philosophical concepts.

Kohler concludes his "attempt at a reconstruction" of Heidegger's schematization of the sense of `to be' by noting its limitations as well as a fundamental problem underlying it (both more or less acknowledged by Heidegger himself). The schematization does not illuminate the manner of being appropriate to animals, nature, cultural phenomena, artworks, and language; nor, on the basis of the schematization, is it clear whether anything like a fundamental concept of being is in the offing or, if it is, how it might relate to the multiple senses of `to be' or to time. Yet, even if these limitations could be overcome, Kohler argues, the analysis in Sein und Zeit supposes a distinction that it cannot sustain, namely, between a community's ontic, everyday existence and the historicity of individual Dasein's authentic existence. The trenchancy of these difficulties may be doubted (does not the "formal-anzeigende" character render some of them moot?), yet Kohler has done an admirable job of presenting them economically and forcefully.

作者简介

海德格尔的《存在与时间》未完成的“第一部的第三篇”应该是什么内容呢？迪特马尔·科勒完成了这个补充的工作，当然，也是一个非常了不起的工作。海德格尔研究重要的参考文献之一。

用户评价

《海德格尔》这本书，我拿到手的时候，内心是充满了一种混杂着敬畏和忐忑的情绪。我并非哲学领域的科班出身，对海德格尔这个名字，更多的是从学术界和一些文化评论中零星地听闻。据说他的思想极具颠覆性，对西方哲学产生了深远的影响，但同时，也常常被认为是晦涩难懂的代名词。翻开书页，首先映入眼帘的便是那厚重的排版和密集的文字，仿佛预示着一场智力上的硬仗。然而，出于对知识的渴望，以及对这位哲学巨匠究竟是如何解构“存在”这一根本性问题的强烈好奇，我还是决定沉下心来，一点点地去品读。我设想，这本书或许会像一个深邃的迷宫，需要我耐心探索，一步步拨开迷雾，最终触碰到那个核心的真理。我对它寄予的厚望，是希望能从中获得一种全新的视角来理解我们自身的存在，以及我们所处的这个世界。当然，我也做好了准备，可能会遇到许多挑战，需要反复琢磨，甚至暂时放下，去搜寻相关的背景知识。但正是这种未知和挑战，让阅读《海德格尔》的过程，本身就充满了意义。我期待的不仅仅是书中文字所承载的内容，更是这个阅读过程所带来的智识上的蜕变。

当我开始接触《海德格尔》这本书的时候，我并没有抱有太高的期望，只是觉得它是哲学领域中一个绕不开的巨头，了解一下总是好的。然而，随着阅读的深入，我逐渐被书中那种独特的思维方式所吸引。它没有直白的教诲，而是通过一种引导，让你自己去发现问题，去思考问题。作者似乎有一种魔力，能够将一些抽象的概念，以一种极具穿透力的方式呈现出来，触及你内心最柔软的部分。我特别着迷于书中关于“时间性”（Temporality）的论述，它颠覆了我过去对时间线性流逝的认知，让我开始思考时间的真正本质，以及它与我们生命体验之间的深刻联系。有时候，读着读着，我甚至会产生一种错觉，觉得作者正在我的脑海里直接对话，引导我一步步深入到存在的奥秘之中。这本书并非易于消化，我承认，其中有许多地方我需要反复阅读，甚至需要借助一些辅助材料才能勉强理解。但正是这种挑战，让我感到了阅读的乐趣和价值。它不像那些浅薄的读物，读完就忘，而是会在你的脑海中留下深深的印记，促使你不断地去思考、去追问。

这本书，与其说是阅读，不如说是与思想的对话，是一次深入骨髓的探索。它并非轻松的消遣读物，更像是一份沉甸甸的馈赠，需要你投入极大的心力去回应。我尝试着去理解那些看似玄奥的术语，去追随作者构建的逻辑链条，试图捕捉那些细微之处的洞见。过程中，我时常会停下来，闭上眼睛，反复咀嚼某一个句子，试图将其背后的意蕴在自己的意识中具象化。有时，我会感到豁然开朗，仿佛有一扇新的大门被推开，看到了前所未见的风景；有时，又会陷入迷茫，觉得自己的理解还停留在表面，距离作者所要传达的精髓还很远。这种不断的尝试与挫败，并非令人沮丧，反而激起了我更强的求知欲。我开始主动去查阅相关的注解，去对比不同的解读，试图从更广阔的视野来理解作者的论证。我尤其关注书中对于“此在”（Dasein）的论述，它触及了我内心深处对于生命意义的追问。我想，这本书的价值，就在于它迫使我们去思考那些我们习以为常，却从未真正深入探究的问题。每一次阅读，都是一次对自我的审视和重塑。

初拿到《海德格尔》这本书时，我内心是带着一种近乎朝圣的心情。我听说过海德格尔在哲学史上的地位，但坦白说，我对他的著作一直存有畏难情绪。那些充斥着陌生词汇和晦涩论证的片段，总让我望而却步。但这次，我下定决心要挑战自己，去尝试理解这位伟大的思想家。阅读过程比我想象的要更为艰辛，有无数个瞬间，我感到自己被书中复杂的概念和论述所淹没，仿佛置身于一片浓雾之中，找不到方向。我需要花费大量的时间去查阅注释，去理解那些核心的术语，例如“真理”、“本质”、“存在”等等。书中的一些论述，特别是关于“大地”与“世界”的关系，以及“技术的本质”的分析，让我对我们习以为常的现代生活产生了深深的怀疑。我开始反思，我们是否真的活在自己所理解的世界中，还是被某种看不见的力量所裹挟？这本书并非以一种简单易懂的方式呈现，它更像是一面镜子，映照出我们思维的局限性，并鼓励我们去突破。每一次的阅读，都像是在攀登一座思想的高峰，虽然艰辛，但登顶的风景，无疑是壮丽的。

坦白说，《海德格尔》这本书的阅读体验，对我来说是一次相当“煎熬”的经历，但我甘之如饴。它的语言风格极其独特，充满了大量的专业术语和复杂的句式，初读时，我常常感到一种无从下手的感觉，仿佛置身于一片陌生的语言森林，不知道该如何走出。我不得不放慢阅读的速度，甚至需要边读边做笔记，将一些关键的概念和论点梳理出来。书中对于“此在”与“世界”、“自由”、“死亡”等概念的深入探讨，无一不触及了我对于人生终极问题的思考。我曾经花费了大量的时间去理解“向死而生”的含义，以及它如何影响着我们当下的生活。这种阅读过程，与其说是吸收知识，不如说是一种智识上的“磨砺”，它逼迫我走出舒适区，去挑战我固有的认知模式。然而，正是这种挑战，让我获得了前所未有的满足感。当偶尔能够抓住书中某个关键的论证，理解其深层的含义时，那种顿悟的喜悦是无法用言语来形容的。这本书让我意识到，真正的思考，从来都不是一件容易的事情，但它却能带来最深刻的改变。