"For an acquaintance with the thought of Heidegger, What Is Called Thinking? is as important as Being and Time. It is the only systematic presentation of the thinker's late philosophy and . . . it is perhaps the most exciting of his books."--Hannah Arendt

Introduction to Philosophy (volume 27 of Heidegger's Complete Works) presents Heidegger's lecture course delivered in the winter semester of 1928-1929 at the University of Freiburg, translated into English for the first time by William McNeil. In this lecture series, Heidegger explores two major themes: the relation between philosophy and science and the relation between philosophy and Weltanschauung (worldview). Through extensive analyses of truth, unconcealment, and transcendence, he delves into topics that would expand into his later work. From being-with and community to the phenomenon of world and the "play" of world, Heidegger covers a wide range of philosophical concepts with unprecedented clarity and profound insight. Introduction to Philosophy offer an encounter with a true master at work.

Heidegger's lectures delivered at the University of Freiburg in 1936 on Schelling's Treatise On Human Freedom came at a crucial turning point in Heidegger's development. He had just begun his study to work out the term \u201cEreignis.\u201d Heidegger's interpretation of Schelling's work reveals a dimension of his thinking which has never been previously published in English. While Schelling's philosophy is less known than that of the other major German Idealists, Fichte and Hegel, he is one of the thinker with whom Heidegger has the most affinity, making this study fruitful for an understanding of both philosophers. Heidegger's interpretation of On Human Freedom is the most straightforward of the studies to have appeared in English on the Treatise, and is the only work that is devoted to Schelling in Heidegger's corpus. The basic problems at stake in Schelling's Treatise lie at the very heart of the idealist tradition: the question of the compatibility of the system and individual freedom, the questions of pantheism and the justification of evil. Schelling was the first thinker in the rationalist-idealist tradition to grapple seriously with the problem of evil. These are the great questions of the philosophical tradition. They lead Schelling and, with him, Heidegger, to possibilities that come very close to the boundaries of the idealist tradition. For example, Schelling's concept of the \u201cgroundless\u201d--what reason can no longer ground and explain--points back to Jacob Boehme and indirectly forward to the direction of Heidegger's own inquiry into \u201cBeing.\u201d Heidegger's reading of Schelling, especially of the topics of evil and freedom, clearly shows Schelling's influence on Heidegger's views.

On Inception is a translation of Martin Heidegger's ber den Anfang (GA 70). This work belongs to the crucial period, before and during WWII, when Heidegger was at work on a series of treatises that begins with "Contributions to Philosophy" and includes "The Event" and "The History of Beyng." These works are difficult, even hermetic, but represent a crucial development in Heidegger's thinking. On Inception deepens the investigation underway in the other volumes of the series and provides a unique perspective on Heidegger's thinking of Being and of Event. Here, Heidegger asks, with a greater insistence than anywhere else in his work, what it might mean to think of being as event, and not as presence. Event cannot be thought without the sense of a beginning—an inception—and so, Heidegger insists, we must try to think of being as inception, as fundamentally inceptive. On Inception pursues rigorously the difficult and puzzling implications of this speculation. It does not merely extend work already undertaken but also opens doors onto wholly other pathways.

The advent of machine technology has given rise to some of the deepest problems of modern thought. Featuring the celebrated essay "The Question Concerning Technology," this prescient volume contains Martin Heidegger's groundbreaking investigation into the pervasive "enframing" character of our understanding of ourselves and the world. As relevant now as ever before, this collection is an essential landmark in the philosophy of science from "one of the most profound thinkers of the twentieth century" (New York Times).

Martin Heidegger's Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event. Heidegger opens up the essential dimensions of his thinking on the historicality of being that underlies all of his later writings. Contributions was composed as a series of private ponderings that were not originally intended for publication. They are nonlinear and radically at odds with the traditional understanding of thinking. This translation presents Heidegger in plain and straightforward terms, allowing surer access to this new turn in Heidegger's conception of being. -- Indiana University Press

"What is the meaning of being?" This is the central question of Martin Heidegger's profoundly important work, in which the great philosopher seeks to explain the basic problems of existence. A central influence on later philosophy, literature, art, and criticism--as well as existentialism and much of postmodern thought--"Being and Time" forever changed the intellectual map of the modern world. As Richard Rorty wrote in the "New York Times Book Review," "You cannot read most of the important thinkers of recent times without taking Heidegger's thought into account."

This first paperback edition of John Macquarrie and Edward Robinson's definitive translation also features a new foreword by Heidegger scholar Taylor Carman.

Heidegger's lecture course at the University of Marburg in the summer of 1925, an early version of Being and Time (1927), offers a unique glimpse into the motivations that prompted the writing of this great philosopher's master work and the presuppositions that gave shape to it. The book embarks upon a provisional description of what Heidegger calls "Dasein," the field in which both being and time become manifest. Heidegger analyzes Dasein in its everydayness in a deepening sequence of terms: being-in-the-world, worldhood, and care as the being of Dasein. The course ends by sketching the themes of death and conscience and their relevance to an ontology that makes the phenomenon of time central. Theodore Kisiel's outstanding translation premits English-speaking readers to appreciate the central importance of this text in the development of Heidegger's thought.

This book, the text of Martin Heidegger's lecture course of 1929/30, is crucial for an understanding of Heidegger's transition from the major work of his early years, Being and Time, to his later preoccupations with language, truth, and history. First published in German in 1983 as volume 29/30 of Heidegger s collected works, The Fundamental Concepts of Metaphysics presents an extended treatment of the history of metaphysics and an elaboration of a philosophy of life and nature. Heidegger s concepts of organism, animal behavior, and environment are uniquely developed and defined with intensity. Of major interest is Heidegger's brilliant phenomenological description of the mood of boredome, which he describes as a "fundamental attunement" of modern times."

In Four Seminars, Heidegger reviews the entire trajectory of his thought and offers unique perspectives on fundamental aspects of his work. First published in French in 1976, these seminars were translated into German with Heidegger's approval and reissued in 1986 as part of his Gesamtausgabe, volume 15. Topics considered include the Greek understanding of presence, the ontological difference, the notion of system in German Idealism, the power of naming, the problem of technology, danger, and the event. Heidegger's engagements with his philosophical forebears-Parmenides, Heraclitus, Kant, and Hegel-continue in surprising dialogues with his contemporaries-Husserl, Marx, and Wittgenstein. While providing important insights into how Heidegger conducted his lectures, these seminars show him in his maturity reflecting back on his philosophical path. An important text for understanding contemporary philosophical debates, Four Seminars provides extraordinarily rich material for students and scholars of Heidegger. -- Indiana University Press

A lecture course that Martin Heidegger gave in 1927, The Basic Problems of Phenomenology continues and extends explorations begun in Being and Time. In this text, Heidegger provides the general outline of his thinking about the fundamental problems of philosophy, which he treats by means of phenomenology, and which he defines and explains as the basic problem of ontology.

The text of Martin Heidegger's 1930-1931 lecture course on Hegel's Phenomenology of Spirit contains some of Heidegger's most crucial statements about temporality, ontological difference and dialectic, and being and time in Hegel. Within the context of Heidegger's project of reinterpreting Western thought through its central figures, Heidegger takes up a fundamental concern of Being and Time, "a dismantling of the history of ontology with the problematic of temporality as a clue." He shows that temporality is centrally involved in the movement of thinking called phenomenology of spirit.

Duns Scotus's Doctrine of Categories and Meaning is a key text for the origins of Martin Heidegger's concept of "facticity." Originally submitted as a postdoctoral thesis in 1915, it focuses on the 13th-century philosopher-theologian John Duns Scotus. Heidegger first analyzes Scotus's doctrine of categories, then offers a meticulous explanation of the Grammatica Speculativa, a work of medieval grammar now known to be authored by the Modist grammarian Thomas of Erfurt. Taken together, these investigations represent an early foray into Heidegger's lifelong philosophical concerns, "the question of being in the guise of the problem of categories and the question of language in the guise of the doctrine of meaning." This new and unique translation of one of Heidegger's earliest works offers an important look at his early thinking before the question of being became his central concern and will appeal to readers exploring Heidegger's philosophical development, medieval philosophy, phenomenological interpretations of the history of philosophy, and the philosophy of language.

Martin Heidegger's 1941-1942 lecture course on Friedrich Hoelderlin's hymn, "Remembrance," delivered immediately following his confrontation with Nietzsche, lays out a detailed plan for the interpretation of Hoelderlin's poetry in which remembrance is a central concern. With its emphasis on the "free use of the national" and the "holy of the fatherland," the course marks an important progression in Heidegger's political thought. In addition to its startlingly innovative analyses of greeting, the festive, and the dream, the text provides Heidegger's fullest elaboration of the structure of commemorative thinking in relationship to time and the possibility of an "other beginning." This English translation by William McNeill and Julia Ireland completes the series of Heidegger's major lecture courses on Hoelderlin.

Essential reading for students and anyone interested in the great philosophers, this book opened up appreciation of Martin Heidegger beyond the confines of philosophy to the reaches of poetry. In Heidegger's thinking, poetry is not a mere amusement or form of culture but a force that opens up the realm of truth and brings man to the measure of his being and his world.

"Basic Writings" is the finest single-volume anthology of the work of Martin Heidegger, widely considered one of the most important modern philosophers. Its selections offer a full range of the influential author's writings--including "The Origin of the Work of Art," the introduction to "Being and Time," "What Is Metaphysics?," "Letter on Humanism," "The Question Concerning Technology," "The Way to Language," and "The End of Philosophy." Featuring a foreword by Heidegger scholar Taylor Carman, this essential collection provides readers with a concise introduction to the groundbreaking philosophy of this brilliant and essential thinker.

Dear Father Richardson: It is with some hesitation that I attempt to answer the two principal questions you posed in your letter of March I, 1962. The first touches on the initial impetus that determined the way my thought would gO. l The other looks for information about the much discussed "reversal" [in my development]. I hesitate with my answers, for they are necessarily no more than indications [of much more to be said]. The lesson of long experience leads me to surmise that such indications will not be taken as directions for the road of independent reflection on the matter pointed out which each must travel for himself. [Instead they] will gain notice as though they were an opinion I had ex pressed, and will be propagated as such. Every effort to bring what has been thought closer to prevailing modes of (re)presen tation must assimilate what-is-to-be-thought to those (re)presen tations and thereby inevitably deform the matter. 2 This preamble is not the lament of a man misunderstood; it is rather the recognition of an almost insurmountable difficulty in making oneself understood. The first question in your letter reads: "How are we properly to understand your first experience of the Being-question in 1 [Translator's note. With regard to the translati~ of Denken, see below, p. 16, note 43. ] I [Translator's note. For the translation of VorsteUung by "(re)presentation," see below, p. 108, note 5. ] VORWORT Sehr geehrter Herr P.

Martin Heidegger's 1925-26 lectures on truth and time provided much of the basis for his momentous work, Being and Time. Not published until 1976 as volume 21 of the Complete Works, three months before Heidegger's death, this work is central to Heidegger's overall project of reinterpreting Western thought in terms of time and truth. The text shows the degree to which Aristotle underlies Heidegger's hermeneutical theory of meaning. It also contains Heidegger's first published critique of Husserl and takes major steps toward establishing the temporal bases of logic and truth. Thomas Sheehan's elegant and insightful translation offers English-speaking readers access to this fundamental text for the first time.

First published in German in 1995, volume 77 of Heidegger's Complete Works consists of three imaginary conversations written as World War II was coming to an end. Composed at a crucial moment in history and in Heidegger's own thinking, these conversations present meditations on science and technology; the devastation of nature, the war, and evil; and the possibility of release from representational thinking into a more authentic relation with being and the world. The first conversation involves a scientist, a scholar, and a guide walking together on a country path; the second takes place between a teacher and a tower-warden, and the third features a younger man and an older man in a prisoner-of-war camp in Russia, where Heidegger's two sons were missing in action. Unique because of their conversational style, the lucid and precise translation of these texts offers insight into the issues that engaged Heidegger's wartime and postwar thinking.

Through these broad and sprawling notebooks, Heidegger offers fascinating opinions on Holderlin, Nietzsche, Wagner, Wittgenstein, Pascal, and many others. The importance of the Black Notebooks transcends Heidegger's relationship with National Socialism. These personal notebooks contain reflections on technology, art, Christianity, the history of philosophy, and Heidegger's attempt to move beyond that history into another beginning.

Martin Heidegger's writings on Hegel are notoriously difficult but show an essential engagement between two of the foundational thinkers of phenomenology. Joseph Arel and Niels Feuerhahn provide a clear and careful translation of Volume 68 of the Complete Works, which is comprised of two shorter texts-a treatise on negativity, and a penetrating reading of Hegel's Phenomenology of Spirit. In this volume, Heidegger relates his interpretation of Hegel to his own thought on the event, taking up themes developed in Contributions to Philosophy. While many parts of the text are fragmentary in nature, these interpretations are considered some of the most significant as they bring Hegel into Heidegger's philosophical trajectory.

Few philosophers have had more influence on the shape of western philosophy after 1900 than Martin Heidegger. Basic Writings offers a full range of this profound and controversial thinker's writings in one volume, including: The Origin of the Work of Art The introduction to Being and Time What Is Metaphysics? Letter on Humanism The Question Concerning Technology The Way to Language The End of Philosophy Featuring a foreword by Heidegger scholar Taylor Carman, this essential collection provides readers with a concise introduction to the groundbreaking philosophy of this brilliant and essential thinker.